TriOMAS  PAINE.— An  ExTaicT. 

Hi3  first  wifti  ia  sniJ  1o  have  died    by  ill    uenge. — 
Hie  second  was  rendered  so  miserable  "by  neglect  aud 
ankiiidness,  that  iliey   separated    by  mutual   Egre^- 
itienr.  }i;s  tiilrd  compardrjn,not  his  wife  was  the  victim 
of  his  f^educlion/ while  he  lived  upon   the   Iiospiaiily 
ofhcr  husband.    "Boluir.g  a  place   in   t}i«    exciiso   of 
England,  he  was  dismissed  tt)r  irregularity;  rcstoi/ 
ed,aiid  dismissed  again  .A)r  fraud,  wiihout  recovery. 
Unable  to  get  emp!:)yinent  wheie  he  was  known,   he 
«ame  lo  tliis  country,  coinnienc.d  politician,  airJ pre- 
tended to  soms  fait.h  in  Christianity.     Concj!  ess  gave 
him  an  office,  fr  )ni  which,  being  ."-oon  (bund  guilty  of 
a  broach  of  trust,  lie  was  expelled  with  disgrace.  Tlie 
French  revolution  allured  liiii-.  to  France.      Ilabiis  of 
into.Kication  made  him  a  dis-jgrceablc  inmate   in    the 
houoe  of  tiu»  American  minister,  where   out   of  com- 
passion he  had    been  received  as  a   guest,     inuring 
lill  this  lime,  his  life  v/as  a   compound   of  ingratitude 
and  perplexity,  of  hypocrisy  and  ava:ice,  of  lewdness 
«nd  adultery.     Jn  Jun;'  1809,  the  poor  creature,  died 
in  this  country.     The  lady,  in  wliose  house  he  lived, 
'■'!itit'--s,  that  'he  was  daily  drunk,  and  in  his  few  mo- 
ments of  suberness,   was  quarreling   with   her,   and 
disturbing  the  peace  of  the  family.'     At  that  time  -iie 
was  deliberately  and  disgustingly  filthy.'     He  had  an 
old  black  Nvoman   for  his  servant,  as  drunken    as  her 
master.     He  accused  her  of  stealing  his  rurn  ;  she  re- 
taliated by  accusing  liiiii  of  being   ao    old  drunkard. 
They  would  lie  on  the   sams   floor,   sprawling,    and 
swearing,  and  threatening  to  fight,  but  too  into."'.!ca- 
ted  to  engage  m  battle.     He  removed,  afterwards,  to 
various  families,  continuing  his    habits,   and   paying 
for  his  board,  only  wlien  compelled.     In  his  drunken 
tits,  he  was  arcn?fomed  to  talk  aho7it   the  in.mo/falitt/ 
of  the  soul .     Probably  much  of  his  book   against    the 
inspiratinn  of  the  scriptures  was  insjiired  by  his  cups. 
Such  was  the  auilior  of  "//ic"  .%f  of  Heoson;"  such  j 
the  apostle  of  mob-infidciity.     Unhappy  ni.-m  !    Nei- 
«h.er  he,  nor  Rousseau,  nor  Voltaire,  is  desid,  except  j 
!Q  the  flesh.     Their  immortal  souls  are   thinking  as 
actively,  ut  least,  as  ever.     We  and  they  will   stand, 
«p  the  same  great  djy,  b<  fore  llic  bar  of  Gsd.     ilovv 
awful,  ill  reference  to  such  despisers  and  sc  jfFers,    in 
Ihnt  descnpion  ;  "Behold  he  conieth    with    clouds; 
and  every  eye  shall   see    him,  and  they  also    whiclj 
pierced    liim."      Bi&hopM'i  I!va:>:e^s  '^Evidence  of 
f'hrixtianitij.'^    //f  '/ 2/  ^3 


FRED  LOCKLEY 

RARE  WESTERN  BOOKS 

4227  S.  E.  Stark  St. 
PORTLAND.  ORE. 


4 


sec 


V. 


SIXTY 

SERMONS 

o    N 

VARIOUS  SUBJECTS, 

|3Y    THE    LATE     REVEREND 

JONATHAN  PARSONS,    ^.    M. 

MINISTER  OF  THE  PRESBYTERIAN  CONGREGATION 

I       N 

N  E  W  B  U  R  Y  -  P  O  R  T. 

IN  TWO  VOLUMES. 


VOLUME  L 


TO     WHICH     IS    FREFIXBD    A 

FUNERAL    SERMON, 
By  the  Rev.  Mr.     S  E  A  R  L. 


N  E  JV  BU  RT'P  0  RT: 

Printed    by   John  Mycall,   for    Ecmund  Saw- 
yer AND  Jonathan  Parsons  of  NfiWBURY. 

MDCCLXXIX, 


The  CharaSier  and  Reward  of  a  good 
'  cMd  faithful  Servant  of  Jefus  Chrifi. 


FUNERAL  SERMON, 

OCCASIONED   BY    THE     DEATH     OF   THE 

Rev.  JONATHAN  PARSONS,  A.  M. 

MINISTER  OF  THE  PRESBYTERIAN 
CONGREGATION 


I   N 


N  E  WB  URY-POR% 

WHO    DEPARTED    THIS    LIFE 

July    19//^,    177^- 


^mmmki 


By  J  O  H  N    S  E  A  R  L,    ^.  M  y  r.  D.  M 


NEWBURY-PORT: 
F&iNTEi?   BY     JOHN    MYCALL.    i779> 


315/  Characier  and  Reward  of 
a  good  and  faithful  Minifter 
of  Cbrijl. 


Mat.    XXV.    21. 

His  Lord  faid  unto  him,    Well 
done,  thou  good  and  faithful 

Servant Enter  thou  into 

the  Joy  of  thy  Lord, 


HEN  we  are  called  upon  in  the  courfc 
r#  of  divine  providence  to  commemorate  the 
life  and  death  of  a  good  and  faithful  mi- 
nifter of  Chrift,  in  a  funeral  difcourfe, 
perhaps,  fcarce  any  portion  of  fcripture  is  better  adapted 
as  a  theme  for  our  ferious  and  pious  meditations,  than  the 
words  now  read.  It  becomes  us  to  blefs  and  adore  our 
fupreme  Lord,  i^i  his  corrcvlive  frowns,  as  well  as  cheer. 


iv  The  Character  of  the  Good 

ing  fmiles  ;   for  in  both  he  concfufls  like  himfe^^  accord--'^ 

ing  to  unerring  reditude,  with  a  view  to  the  moft  excel- 
lent ends. 

To  fuch  a  pious  fubmiffion  we  are  invited  by  that  dif-. 
penfition  ^hich  is  the  mournful  occafion  of  this  dif- 
courie  ;  and  by  the  Infpired  words  at  the  "head  of  it.  The 
gloomy  providence  of  our  Lord,  and  cheering  words  of 
our  text,  confpire  together  at  the  fame  time  to  fblemnize 
our  hearts,  and  elevate  our  affc<5lions  :  by  the  one,  our 
meditations  arc  led  to  the  dreary  tomb,  where  the  remains 
of  your  late  venerable  and  beloved  Pailor  are  depofitcd  ; 
by  the  other,  our  contemplations  are  invited  to  the  blifs- 
ful  realms  of  eternal  day,  where,  you  truft,  his  immortal 
part  is  entered  into  the  joy  of  his  l/ord.  • 

The  paragraph,  from  which  our  text  is  taken,  con- 
tains our  Lord's  parable  of  the  talents,  in  which  arc  re- 
prefented  the  character  and  final  ftate  of  the  righteous 
and  wicked.  In  the  i6th  and  17th  verfes,  we  have  fet 
before  us,  the  fideli^  and  induftry  of  the  true  fervants  of 
God.  The  19th  vcife  reprefents,  in  metaphorical  lan- 
gMa:!:e,  the  fupreme  Judge  coming  to  take  an  account  of 
his  fcrvar.ts,  to  whom  he  had  committed  talents  to  he  im- 
proved for  him  ;  and,  according  to  unerring  reditude,  to 
^tfpenfe  rewards  or  punifhments  agreeable  to  the  tenor  of 
1    their  behavior  in  his  fervice. 

In  the  vcrfe  immediately  preceeding  our  text,  v.'c  are 
ii'.formed  that  he  luho  had  received  the  five  talents  came  and 
Ircught  other  five  icilentSy  facing ^  Lud^  thsu'ddiveredJI  ur.i^i 

nti 


and  faithful  Minljier,  t 

% 

^e  five  tdlents  :  behold  I  have  gained  befides  them  five  talents 

more.  In  our  text  we  have  exprefled  the  kind  reception, 
the  reviviag  applaufe,  and  gracious  benediction,  which 
this  holy  man  receives  from  his  glorious  Lord  and  Judge 
» -  .  —His  Lord  faid  unto  him,  well  done  thou  good  and  faith- 
ful fervant Enter  thou  into  the  joy  of  thy  Lord,  i  Thcfe 

words  are  applicable  to'ev^ery  departed  faint,  who  has 
made  religion  the  main  bufinefs  of  his  life  ;  and  eminently 
fo  to  every  gofpel  minifter,  who  has  laborioufly  fpentjiim- 
felf  in  pious  zeal,  and  diftinguifliing  fidelity,  in  the  caufe 
of  his  Lord,  to  ferve  the  interefts  of  his  kingdom  in  the 
world, 

I  propofe  then  to  confider 

I.  What  it  is  to  be  a  good  and  faithful  Minifter  of 
Chrift  :  or  what  qualities  are  requifite  to  compofe 
that  character. 

II.  The  reward  which  Chrift  will  grant  to  every 
one  of  this  charader. 

I.  We  are  to  confider  what  it  is  to  be  a  good  and 
faithful  minifter  of  Chrift  :  or  the  qualities  included  in 
that  chara6ler. 

Here  in  general,  it  may  be  obferved,  that  he  is  a  man 
of  God  :  has  the  divine  image  imprefled  on  his  foul,  in 
knowledge,  righteoufnefs  and  true  holinefs  ;  and  is  a  par- 
taker of  the  divine  nature.  To  fuppofe  an  ungodly  man, 
or  oneunder  the  dominion  of  principles,  which  are  con- 
trary to  God  and  godlinefs,  is  a  good  and  faithful  fervant 

of 


vl  The  Good  and  faithful  Minijltr 

©f  God,  is  a  fuppofltion  too  ^rofs  to  be  received  by  any 
©nc,  perhaps,  that  ia  not  beiide  himfelf,  or  void  of  com- 
mon fenfe.  It  is  indeed  readily  granted  that  an  ungodly 
man  may  make  a  good  external  appearance  to  the  view 
ot  fallible  men  j  his  manners  and,,  deportment  may 
be  graceful  j  hi§  natural  temper  amiable  :  and' his  gene- 
ral conduct  in  life,  far  from  being  reprehenfible,  may  be 
agreeable  to  the  world*  But  whatever  he  may  be  nomi- 
nally in  the  iight  of  men,  whifS  void  of  a  divine  prin- 
ciple, he  cannot  be  really  and  in  the  fight  of  God,  a 
good  and  faithful  fervant  of  his  fon.  Man-  looketh  on 
the  outward  appearance,  but  the  Lord  looketh  on  the 
heart.  And  if  any  man  have  not  the  fpirit  of  Chrift,  he 
is  none  of  his  j  nor  will  be  acknowledged  as  fuch  by  him, 
tvhofe  judgment  is  neccflarily  and  infallibly  according  to 
truth.  The  good  and  faithful  minifter  of  Chrift,  who  is 
entitled  to  the  reward  mentioned  in  our  text,  is  renewed 
in  the  fpirit  of  his  mind ;  is  born  of  the  fpirit  and  is  fpi- 
ritual  J  is  tranflated  out  of  d ark nef$  into  marvellous  light ; 
old  things  are  paffed  away,  and  all  things  are  become 
new.  He  has  put  oft'  the  old  man,  and  put  on  the  new, 
being  created  in  Chrift  Jefus  to  good  works  j  is  a  follow- 
er ot  God,  and  of  the  Lamb  :  he  walketh  in  newnefs  of 
life,  and  his  converfation  is  in  heaven.  He  is  poor  in  fpi- 
rit, pure  in  heart,  meek  and  humble;  he  hungers  and 
ihirfts  after  righteoufncfs;  and  habitually  endeavors,  from 
right  principles,  to  keep  a  confcience  void  of  ofi'ence  to- 
wards God,  and  tov/ards  men. 

But  perhaps  it  may  be  more  entertaining,  as  well  as 
ufeful,  to  take  a  more  particular  view  of  the  good  and_ 

faithful 


a  lover  of  God  and  his  Son,  vll 

faithful  minifter  of  Chrift  ;  or  furvey  fo  lovely  an  objea 
in  various  ftriking attitudes. 

First  then,  the  good  and  faithful  minlfler  of  Chrift 
Jives  by  that  faving  and  operative  faith,  which  he  fo 
clearly  defcribes,  and  the  importance  of  which,  he  fo  pa- 
thetically urges  upon  others;  To  ufe  the  emphatical 
words  of  the  great  Apoftle,  He  lives ;  and  yet  not  bc^  but 
Chrijl  lives  vjithin  him  ;  and  the  life  that  he  lives  in  the  f.cJJj^ 
he  lives  by  faith  in  the  Son  of  God.  He  not  only  gives  the 
aflent  of  his  underftanding  to  the  truth  of  the  gofpel,  on 
the  infallible  teftimony  of  God  ;  but  he  chearfully  yields 
the  confentof  his  will  to  itsinterefting  and  divine  propo- 
fals.  Once  indeed  he  was  a  child  of  wrath  even  as 
others  ;  but  in  a  realizing  convidlion  that  he  was  in  a 
ftate  of  fplritual  death,  and  under  a  fentence  of  condem- 
nation ;  at  the  fame  time,  in  a  joyful  viev/  of  the  glory 
of  chrift,  the  divine  excellency  of  his  perfon,  the  abun- 
dant grace  and  benevolence  of  his  heart,  the  beauty  and 
all-fufEcisncy  of  the  method  of  falvation  by  him- — ^hs 
cordially  received  and  embraced  the  divine  Redeemer  ;  his 
heart  clave  to  him,  and  fweetly  acquielced  in  the  divine. 
plan  of  redemption  exhibited  in  the  gofpel.  He  continu- 
»lly  relics  upon  his  righteoufnefs  for  acceptance  with 
God  ;  repairs  for  light  and  inftrudion  to  him,  who  is  the 
word  and  wifdom  of  Gad  ;  and  fubmits  to  his  govern- 
ment as  head  and  King  of  the  churqh.  Through  hi« 
mediation  he  repairs  to  the  Father  for  the  fandifying  and 
quickening  influences  of  the  Holy  Spirit. 

Secondly.  The  good  and  faithful  minifter  is  a  tru3 
lover  of  God  and  of  his  dear   Son.  This^  I  apprehend, 

]^  ini4 


Vili  The  Good  and  faithful  Mhiijicf 

jnuH:  be  plain  at  Jirft  v'ew ;  not  only  as  divine  love  is 
implied  in  faving  faith  ;  but  alfoasit  is  implied  in  ndelity. 
To  ftyle  a  perfon  a  good  and  faithful  fcrvant  of  God, 
while  dsflitute  of  love  to  him  and  his  Son,  is  equally  an 
affront  to  facred  fcripture  and  common  fenfc.  "It  is  con- 
felTed  indeed  that  a  man  void  of  love  to  God  may  have 
a  good  dcdtrinal  acquaintance  with  the  fyllem  of  religion  ; 
may  compofe  excellent  fermons  ;  orthodox  in  (entjments  » 
elegant  ia  ftyle  ;  correft  in  method  ;  abounding  with  in-» 
genious  thoughts,  judicious  obfervations,  wife  inftrudti- 
ons,  ufeful  directions,  and  pungent  motives  :  adorned  with 
innumerable  beauties  of  compofition,  and  very  affccSling 
to  the  auditory.  All  this  may  be  done  from  mere  natu- 
ral principles  and  feifiih  views.  But  fuchanone  will  not 
have  the  approbation  of  Chriil  hereafter.  Infpiration 
fays.  If  any  man  love  not  our  Lord  Jefus  Chrijl^  let  hhn  be 
anathema  maranatha.  And  without  that  faith  v/hich  work- 
fcth  by  love,  it  is  impoilible  to  pleafe  God.  Love  is  the 
fum  or  root  of  all  true  obedience  to  the  law  of  God. 
The  law  enjoyns  love,  and  that  with  its  genuine  fruits  is 
all  that  it  does  enjoin.  An  cbfervance  of  God's  com- 
mands, or  a  conformity  to  each  branch  of  our  duty,  as  far  as 
done  in  a  hol^  manner,  flows  from  divine  love  :  and  as  far 
as  divine  love  is  wanting,  obedience  is  defective.  And 
where  there  is  no  love,  there  is  no  true  obedience  at  all* 
AH  true  obedience  commences  v/ith  love  ;  and  love  is 
virtually,  U  in  efFcdt,  all  the  obedience  vvhichGod  requires 
©f  man-.  Upon  this  our  divine  teacher  is  very  clear  and 
cxprefs ;  Being  alked  *  which  was  the  greateft  cojrimand- 

mend 
»  Mat,  22, 


a  lover  of  God  and  of  his  Son,  ix 

'mentln  the  law,  he  anfwercd  love,  as  that  on  which  de- 
pends the  whole  fyftem  of  religious  obedience,  f  TT'sa 
Jhalt  love  the  Lord  thy  God  with  all  thy  hearty  and  with  all 
thyfoul,  and  with  all  thy  mind.  This  is  thefrfl  and  great  com" 
mandment.  And  the  fecond  is  like  unto  it.  Thou  foalt  lovn 
thy  neighbor  as  thy  felf.  On  thefe  two  ccm^nandmcnts  hang 
all  the  law  and  the  prophets.  We  are  plainly  taught  by  the 
great  Apoftle  of  the  gentiles,  that  charity,  or  divine  love, 
is  the  very  end  at  which  the  law-giver  aims  in  giving  his 
commands  to  the  creature  ;  fo  that  if  he  who  is  under  the 
law  exercifes  no  love,  he  does  nothing  that  is  well  plea- 
fmo-  to  God  ;  X  '^^'^  ^^^  "/  ^'■'^  commandment  is  charity  cut 
cf  a  pure  heart,  and  of  a  good  confcience.  That  love  is  the 
whole  of  the  lav/  ;  or  that  all  its  demands  ars  reducible 
to  love,  is  further  confirmed  by  the  fame  Infpired  writer, 
jl  For  all  the  laiv  is  fulfilled  in  one  word,  even  in  this^  thou 
fialt  love-^ 

Every  chriflian  grace,  &  every  holy  a£lion  has  love  in  it^ 
as  its  life  and  fpirit.  Divine  love  is  eflential  to  all  faving 
faith  ;  and  is  as  it  were  the  very  foul  of  it ;  for  faith^ 
vjorketh  by  love.  And  without  this  vital  heavenly  flamej 
faith  is  but  a  dead  faith  There  cannot  in  the  nature  of 
things,  be  a  faving  arquiefccnce  in  the  way  of  falvation, 
by  Chriil,  without  the  exercife  of  love  to  him  and  his  faU 
vation.  That  receiving  Chrift,  by  virtue  of  which,  be*, 
lievers  are  ftyled  the  children  of  God,  includes  a  cordiai 
choice  of  him  as  fupremely  excellent,  which  implies  lovcx 
To  all  that  believe  Chrifl  is  precious ;  but  he  is  precious  ta> 
them  as  the  objed  of  theii  love  ;  or  as  altogether  loveh'., 

^  M(?.t^  2^,  37~40'.    \  I,  Tim.,  i.^  ^;.  \GaL  4..  H»> 


/ 


X  T/?e  Gooti  and  faithful  Minijler 

Neither  can  there  be  any  true  evangelical  repentance 
wkhout  love.  It  is  impoflible  we  fhould  have  any  genuine 
forrow  for  fin,  as  committed  againft  God,  unlefs  we  love 
God  againft  whom  it  is  committed.  We  cannot  in  x 
holy  manner  grieve  that  wc  have  difhonored  his  name, 
dcfpifed  his  authority,  wronged  and  injured  his  interefts  j 
unlefs  his  name,  his  authority,  his  caufe  and  interefts  are 
dear  to  us  :  in  other  words,  unlefs  we  have  the  exercifc 
of  divine  love. 

Hence  therefore  it  is  a  mofi:  evident  point,  that  true 
love  to  God  and  his  fon,  is  not  only  abfolutely  efTenti^l 
to  a  good  and  faithful  miniiler  of  Jefus  Chrift  j  but  alfo 
that  it  enters  vtr^j  deep  into  his  true  charadler. 

Thirdly.  The  good  and  faithful  minifter  of  Ghrift 
is  alfo  a  lover  of  mankind.  So  far  as  he  is  conformed 
to  the  image,  the  example  and  command  of  Chrift,  he 
loves  even  his  enemies  ;  blsftes  them  that  curfe  him,  does 
good  to  them  that  hate  him,  and  prays  for  them  who  de- 
ipitefully  ufc  him  and  perfecute  him.  Flis  love  of  bene- 
volence extends  to  all  mankind  without  exception,  even 
to  the  unthankful  and  evil:  while  thofe  of -a  pious  and 
amiable  charadler  fiiare  his  love  of  cOiMPLACENCE.  His 
goodnefs  efpecially  extends  to  thofe  excellent  of  the  earth, 
in  whom  is  all  his  delight.  ^ 

Love  to  the  brethren  animates,  warms,  and  exhilerate? 
the  heart -of  every  true  chriftian  :  and  is  no  fmall  ingredi- 
ent in  his  charadler.     This  will  appear  with  undeniable 

evidence 


'    &  lover  of  mankind,  ^^ 

evidence,   if  we  fearch  the  new  teftamcnt :  and  at  the 
faire  time  it  will  clearly  iUuftrate,  and  undeniably  con- 
firm  the  truth  before  us.     Chrift  calls  the  law  of  love 
eminently  and  emphatically  his  commandment.  *     A  new 
commandment  (faith  he)  I  give  unto  you,  th.tyekve  one  am^ 
iher  as  I  have  hvcd  you,  that  ye  alfo  love  one  another.     And 
this  great  chriftian  grace,  our  infallible  teacher  rcprefents 
as  that  bright  mark  of  diftinaion,  by  which  his  true  dif- 
ciples  may'be  known  from  all  others.  \     By  this  Jhall  all 
men  know  that  ye  are  7ny  difciples,  if  ye  have  love  one  to  am- 
\hir.     The  beloved  cifciple,  who  fo  much  abounded  in 
this  heavenly  temper,  repeatedly  infifteth   on    it  in  his 
epiftles,  as  a  diilinguifning  mark  of  true  holinefs.     In  his 
yules  of  trial  he  dwells  efpecially  on  a  fpirit  of  Chriftian 
love,  and  correfpondent  pradice.  (  a)  He  that  faith  he  n 
in  the  light,  and  hateth  his  brother,  is  in  darknefs  even  until 
now.     He  that  loveth  his  brother  alidcth  in  the  light,   and 
there  is  mne  occafton  of  Jlumbling  in  him.    (  b  )  JVe  know 
that  tve  are  pajfcd  from  death  to  life,  becaufe  we  love  the  bre. 
thren  :  he  that  loveth  not  his  brother  ahideth  in  death.     My 
little  children,  let  us  not  love  in  word  and  in  tongue,  but  in 
deed  and  in  truth.     And  hereby  we  knsw  that  we  are  of^  thf 
truth,  and  M  ajfure  our  hearts  before  him.  (  c  )  This  ts  hts 
commandmeiTt  that  wcjhould  love  one  another:  And  he  that 
iccpeth  his  commandment  dwelleth  in  him,  and  he  tn  htm : 
Jnd  hereby  we  know  that  he  abideth  in  us,  by  the  fpirit  which 

he  hath  given  us.  , 

Or  fuch  importance  is  divine  love,  as  that  it  is  abfo- 

lutely  impofliblein  the  very  nature  of  things,  there  (hould 

be 

*  John  13.   ?.i.         t  ^.  35-  (^^  \^J'^"'  ^-  9*  ^°' 

\b)  a.  {.  14.       {c)  V.  l8.  19.  and  23.  24.. 


:^j  Tl}e  Good  and  faithful  MiniJIer 

be  any  true  faith fulnefs  without  it.  Without  divine  love 
tiiere  can  be  no  friendly  regard  to  the  glory  of  God,  the 
interefts  of  his  kingdom,  or  the  good  of  mankind,  nor 
any  thing  done  to  ferve  thefe  interefts,  only  as  private 
intereft  is  conceTned  or  conne£led  with  them.  Though 
a  minifter  could  fpeak  with  the  eloquence  even  of  angels, 
if  deilitute  of  charity  or  divine  love,  he  is  but  as  found- 
ing brafs  or  a  tinkling  cymbal.  Though  he  could  look 
into  futurity  with  a  prophetic  eye,  and  with  ftri£l  exadt- 
ncfs  declare  every  event  thro'  all  fucceeding  ages  of  time  : 
though  he  could  comprehend  the  whole  circle  of  the  libe- 
ral arts  and  fciences  in  his  capacious  mind  ;  and  could 
loc^  into  the  innermoft  recefles  of  nature,  with  a  pene- 
tration far  beyond  the  reft  of  his  fellow  men.  Yea  tho* 
his.  fpeculative  knowledge  of  divinity  was  fuch,  as  that 
be  had  a  clear  inOght  into  its  profoundeft  myfteries.  Yea 
furthermore,  though  he  had  the  faith  of  miracles,  and 
could  remove  the  largeft  mountains  from  their  bafis  j  or 
even  the  Eari:h  from  her  orbit,  yet  if  he  have'  not 
lave,  he  is  nothing.  Moreover,  though  he  fliould  expend 
ail  his  earthly  fubftance  in  alms  to  fupport  the  poor  ;  and 
as  a  martyr  give  his  body  to  be  burned  in  the  fire  of  per- 
fccution  J  and  yet  have  no  divine  love,  all  thefe  things 
could  profit  him  nothing  j  according  to  the  fenfe  of  u 
Cor.  13.  I,  2,  3. 

It  is  plain  then,  that  without  true  love  to  the  bre- 
thren, however  amiable  a  minjfter  might  appear  in  his 
external  deportment  in  the  vifible  difcharge  of  the  dutleS; 
of  his  oifice,  yet  he  cannot  be  approved  and  acknowledg- 
ed 


a  lov€r  of  his  Duty,       .  atui 

cd  as  a  good  and  faithful  fervant  of  his  Lord.  This  is 
evident  by  what  was  obferved  before.  Faithfulnefe  iaa- 
plies  obedience  j  and  there  can  be  no  true  obedience  wiik- 
out  love  to  God  and  man,  as  the  life  and  fpirit  of  it; 

Fourthly.  The  good  and  faithful  minifter  of  Chrii: 
is  a  LOVER  of  his  duty.  It  hath  been  obferved  already, 
that  divine  love  with  the  genuine  fruits  of  it,  is  the  fma 
of  all  that  God  hath  enjoined  upon  us  as  our  duty  :;  l^at 
then  it  muft  be  obferved  that  the  fruits  of  divine  love  :sm 
innumerable.  True  love  to  God  and  man  muft  not  ic 
confidered  as  a  barren  principle,  but  moft  adiive  and  vi- 
gorous :  nor  merely  as  an  immanent  adt,  but  raoft  praiSi- 
cal  and  fruitful.  Nothino;  in  all  nature  tends  more  So 
a  life  of  chriftian  pra(3:ice,  or  good  works  than  this  iiea- 
venly  principle.  This  divine  fountain  in  the  foul,  if  it 
rife  to  a  f)roper  height,  fiows  forth  into  numberlefs  daaa- 
nelst  Love  unites  the  fubje«Si  of  it  to  the  object  beloval. 
Hence  the  interefts  of  the  l)eloved  objedl,  whether  GoJ 
Or  man,  are  neceflarily  dear  to  the  pious  and  benevolent 
lover.  The  chriftian  minifter  who  ardently  loves  his 
Lord,  will  cheaifully  manifeft  it  in  the  courfe  of  his  li^ 
in  honoring  his  name,  efpoufing  his  caufe,  and  advancing 
his  interefts.  Agreeably  infpiration  tells  us,  Ibis  is  the 
love  of  God  J  that  we  keep  his  commandments  and  bis  com- 
mandments are  not  grievous.  The  rich  man  whofe  heart 
expands  with  true  benevolence^  will  gladly  relieve  the 
poor  J  and,  as  he  has  opportunity,  pour  the  oil  of  glad- 
nefs  into  the  diftreffed  heart  j  and  make  the  tongue  of  the 
needy,  difconfolate  widow,  fing  for  joy.  The  truly  pi- 
ous 


xlv  the  Good  and  Faithful  Mtnijter 

ous  and  friendly  foul  places  much  of  his  own  happlnefs 
in  that  of  others  :  he  therefore  fincerely  delights  to  fa- 
crjfice  his  own  private  intereft,  es  far  as  his  ability  ex- 
tends and  duty  calls,  to  advance  the  public  good.  The 
pious  and  faithful  fcrvant  of  Chrift,  as  far  as  piety  pre- 
vails, in  imitation  of  his  Lord,  elleems  it  his  meat  and 
drink  to  do  his  heavenly  Father's  will  :  and  in  obedience 
to  his  call,  willingly  goes  through  evil  report,  2s  well  as 
good  report  i  through  many  hardfliips  and  trials,  where  the 
path  of  duty  leads.  The  good  fley/ard  of  Chrift  loves  his 
Lord  and"'  thofe  of  his  houfhold,  and  takes  a  particular 
care  of  them  with  whom  he  is  more  efpccially  connected  ; 
and  hence  he  loves  the  duties  of  the  firft  and  fecond  ta- 
bles of  the  law,  and  is  difpofed  to  difcharge  them  with 
chearfulnefs  and  vigor.  Nor  could  he  ever  acquit  himfelf 
to  (o  good  advantage  in  the  feveral  offices  of  his  ftation, 
even  externally,  without  love,  which  is  the  life  and  fpirit 
of  all  acceptable  fervice.  This  will  be  the  more  eafily 
admitted  among  all,  except  the  unthinking  and  inconfi- 
derate,  as  the  duties  of  the  minifterial  office  are  very  hard, 
and  require  much  labor,  in  the  difcharge  of  which,  love 
muft  have  remarkable  influence.  Vv''hich  leads  to  the 
confideration  of  another  quality  in  the  good  and  faithful 
minifler  of  Chrid. 

FiFTi-iLY.  He  is  LABORIOUS  and  diligent  in  his 
work  ;  as  much  diligence  and  labor  is  abfolutely  neceflary 
in  order  to  difcharge  it  with  fidelity,  and  a  fair  profpe£l  of 
fuccefs.  The  office  of  a  gofpcl  minifter,  far  from  being 
a  mere  tide  of  honor,  which  one  might  pofTefs  in  the 

meaa 


Laborious  and  diligent  in  his  ivorL  XT 

tncan  indulgence  of  indolence,  requires  painful  labor. 
Should  any  that  fuftain  the  office  indulge  themfelves  in  a 
life  of  cafe  and  pleafure,  or  employ  their  time  and  care  in 
bufinefs  foreign  to  their  office,  except  fo  far  as  ncceffity 
urges,  they  would  act  inconfiflent  with  their  charader, 
abufe  their  ofBce,  and  be  unfaithful  to  their  maftcr.  The 
defign  of  their  oiHce  is,  that  they  labor  in  the  field  of 
Chrift,  where  much  work  is  to  be  done.  It  is  neilher 
that  they  might  indulge  to  ftupid  cafe,  in  a  chair  of  ftate, 
nor  is  it  to  make  them  the  gainful  and  idle  overfcers  of  a 
work,  done  by  others  in  their  ftead  ;  according  to  the 
fcandaicus  praciice  of  feme  minifters,  io  called,  in  a  well 
known  eftabliflied  church. 

Such  is  the  nature  and  end  of  their  office — and  fuch 
the  difficHlties  that  attend  it — and  fuch  their  Matter's  di- 
rections relative  to  the  difcharge  of  it,  as  that  it  cannot 
be  executed  with  fidelity,  without  indufiry,  diligence,  and 
painful  application   of  rtiind.     This  may  eafily  appear. 

The  glory  of  god  in  the  eternal  falvaticn  of  fouls 
is  the  end  of  their  office  ;  than  which  there  is  not  one  of 
greater  impoR-TANCe  in  nature.  Has  God  been  pleafe\i 
to  honor  them  fo  far  as  to  entruft  them  with  the  int^refts 
of  his  kingdom,  and  the  glory  of  his  great  name,  which 
are  infinitely  dear  to  him  ?  And  will  not  his  faithful  mi- 
nifters  vigoroufly  exert  themfclves  in  the  confcientious  dif- 
charge of  fo  Important  a  truft  !  As  God  makes  his  own  glo- 
ry his  laft  end,  fo  it  will  be  theirs.  As  he  has  made  all 
tilings  for  himfelf,  they  will  pioufly  refer  all  things  to 
him.  A(3:ing  in  charader,  whether  they  eat  or  drink,  or 
C  yfhztcrss 


xvl  the  Good  and  Faithful  Mlnl^er 

whatever  they  do,  efpecially  as  his  ambafiadors,  they  will 
eameftly  endeavor  to  do  all  to  his  glory,  in  a  fenfe  that  of 
him,  and  through  him,  and  to  him,  are  all  things. 

And  of  what  unfpealcable  cohfequence  is  the  eternal 
SALVATION  of  thofe  immortal  fouls  which  God  hath 
committed  to  their  care  !  How  awful  the  thought  that 
ahy  fhould  perifh  for  ever,  through  the  inattention,  and 
rcmiffnefs  of  theii'  fpiritual  guides.  The  faithful  miniller 
mufl:  be  fuppofed  to  have  a  tender  and  compaflionate 
heart,  which  muft  be  deeply  and  painfully  imprelTed  with 
a  concern  for  thdfe  undef  his  watch,  who  are  imminently 
cxpofed  to  a  deftruflion  endlefs  and  exquifite,  far  beyoYid 
cxprelfion  and  conception.  And  how  fhocking  the  thought 
ihat  their  blood  fhould  be  required  at  his  hands  !  The 
mind  muft  ncceflarily  labor  in  a  view  of  thefe  things,  and 
in  a  lively  fenfe  of  them,  he  can  think  no  labor  too  hard, 
no  pains  too  much  for  their  good.  In  imitation  of  tht; 
pious  and  benevolent  example  of  the  great  Apoftle,  he  is 
willing  to  fpend  and  be  fpent,  in  the  fervicc  of  their  fouls. 

Add  to  this  :  The  miniflerial  office  is  not  only  impor- 
tant to  the  laft  degree,  but  alfo  extremely  difficult  j 
and  therefore  demands  much  labor  and  refolution  in  order 
to  a  faithful  difcharge.  The  minifter  of  Chrift  has  occa- 
^Hfion  to  wrejlle  not  only  againjl  Jlejh  and  bloody  but  alfo  againfi 
the  principalities  and  powers  of  darknefs.  He  is  fent  to  treat 
with  a  number  of  men,  who  are  of  a  carnal  mind,  which 
is  enmity  againfi  God^  not  fubjeSi  to  his  law,  nor  indeed  can 
h*  ( d)  He  may  labor  all  his  days  to  exhibit  truth  to  ma» 

ny 
(d)  Rom.  8,  7< 


Studious  and  ccntemplathe.  xvii 

ny  f<f  j  who  will  not  receive  the  things  of  the  fplrit  of 
God,  becaufe  they  are  foolifhnefs  to  them.  And  he  muft 
ufe  his  beft  endeavors  to  reconcile  men  to  God,  ( f)  iho* 
ihey  run  upon  his  neck,  even  upon  the  thick  hops  of  his  luck- 
ier. He  muft  teach  the  humbling  dfodrines,  and  urge  the 
felf-denying  duties  of  religion  :  and  reprove  vice,  though 
praclifed  by  men  ever  fo  great,  and  felf-important,  and 
hovirever  extenfive  their  influence  ;  even  though  he  Ihould 
be  accounted  and  treated  by  them  as  their  enemy  becaufe 
he  tells  them  the  truth, 

In  one  word,  perhaps  no  one  office  undertaken  by 
man,  is  more  oppofed  by  the  wicked nefs  of  the  worldj 
than  the  miniflerial  office,  if  executed  with  fidelity. 

Another  thins:,  and  that  not  the  leaft  inconfiderable, 
that  rnakes  the  miniflerial  office  very  laborious,  is  the! 
HARD  STUDY  which  IS  rcquifite,  in  order  to  a  faithful 
and  laudable  difcharge  of  it.  The  minifter  muft  be  « 
man  of  fludy,  in  order  to  obtain  a  competent  knowledge 
of  the  truths  he  is  to  teach.  The  dodlrines  which  a  mi- 
nifter is  to  preach,  were  infallibly  infpired  by  God,  and 
are  contained  in  his  written  word  :  They  were  penned  ia 
a  very  conclfe,  comprehenfive  manner,  and  fbme  of  thenv 
in  an  enigmatical  form  and  figurative  language.  A  num- 
ber Of  thefe  truths  are  exceedingly  profound  and  myfteri- 
ous  ;  are  therefore  ft y  led  the  deep  things  of  G&d.  (  g  )  So 
de?p  are  they,  as  to  lie  far  beyond  the  reach  of  a  fuperfi* 
^ial  glance  :  yea,  the  moft  ftudious  divines,  who  beft  fuc- 
ceed  in  tl\eir  pious  and  critical  fearches,  are  unable  to  dif-. 

clofe: 

i^f)  Qor,  2,  14        (/;  Job  VS.  26.     (V;  Oor.  %.  2p. 


xviit  Ihe  faithful  and  intdligejit  liTtnijler 

clofe  their  immenfe  treafures.  In  this  fcnfe  they  may  be 
fitly  fiyled  the  unfearchable  riches  of  Chrift.  Now  from 
this  treafury  of  divine  truth,  the  minifter  is  to  fupply  him- 
felf  with  knowledge  for  the  benefit  and  edification  of  his 
flock,  to  feed  them  with  wifdom  and  underftanding.  The 
faithful  minifter,  according  to  his  ability  and  opportunity, 
v.'iil  endeavor  to  declare  the  whole  counfel  of  God  :  it  is 
therefore  very  neceflary  that  he  may  know,  as  far  as  may 
be,  v/hat  that  whole  counfel  is,  which  he  is  to  declare,  in 
its  fail  extent.  As  far  as  he  falls  fhort  of  this,  fo  far  he 
is  unqualified  to  convey  a  knowledge  of  it  to  others. 

Thus  the  many  things  contained  in  the  counfel?  of 
GoJ,  that  facred  mine  of  fpiritual  truth,  lie  deep  and  will 
not  be  reached,  unlefs  diligently  fought  and  dug  after  by- 
hard  and  penetrating  ftudy  j  yet  the  minifter  mufl  have 
fome  good  acquaintance  with  them,  or  he  will  not  be  able 
fo  advantagcoufly  to  difcharge  his  ofiice.  He  muft  there- 
fore be  very  studious,  in  order  to  obtain  that  degree  of 
knowledge  of  divine  truth  contained  in  God's  word, 
which  is  needful  for  him.  If  the  faithful  minifter  there- 
fore does  not,  by  reafon  of  a  mean  genius  and  narrow  ca- 
pacity, fall  below  a  fenfe  of  thefe  obfervations,  his  fidelity 
will  compel  him  laborioufly  to  purfue  his  fludies  to  his 
Utmoft,  connftent  with  his  other  duties. 

Mor.EOVER,  much  ftudy  is  requifite,  not  only  to  ob- 
tain a  knowledge  of  thefe  truths  ;  but  alfo  to  make  a 
proper  application  of  them  to  himfelf  and  others ; 
and  with  dexterity  to  apply  them  to  perfons  and  things. 

He 


Attends  to  a  varldy  9f  SubjcSls.  xix 

He  muft  know  how  to  divlue  the  word  of  truth  :  and  in 
order  to  do  this  rightly  and  to  the  bed  advantage,  he 
muii  be  a  workman  indeed.  But  if  he  is  very  deficient 
in  this  neccffary  fliill,  he  will  have  reafon  to  be  afhamed, 
that  he  undertook  this  work,  to  which  he  is  extrenxely  un- 
equal. 

There  are  a  variety  of  cafes,  conditions  and  circum- 
flances,  attending  a  minifter's  flock, — and  alfo  truths 
enough  contained  in  God's  word,  fuited  to  every  particu- 
lar condition,  cafe,  and  circumftance.  It  is  therefore  a 
very  material  part  of  a  minifter's  office,  to  make  a  proper 
diftribution,  and  pertinent  application  of  thefe  truths,  as 
occafion  calls  and  need  requires.  Confidered  as  a  fteward 
of  God's  houfe,  he  is  to  feleil  and  deal  out  fpiritual  food 
and  medicines ;  to  diverfify  and  proportion  them  to  his 
houfhold,  according  to  their  diverfity  and  variety  of  cafes  : 
to  every  one  a  portion  in  due  feafon. 

Not  only  a  laudable  knowledge  of  divine  truths  ;  but 
alfo  a  good  acquaintance  with  human  nature;  a  juft  ap- 
prehenfion  of  the  various  doubts,  didreffes,  fcruples,  and 
difficult  cafes,,  to  which  mankind  are  liable,  is  neceflary 
to  conftitute  a  good  cafuift,  or  an  accomplifhed  paftor. 
And  this  cannot  be  obtained  without  much  ftudy,  and 
critical  obfcrvation.  The  faithful  minifter,  under  a  fenfe 
of  thefe  things,  will  labor  to  be  thus  qualified. 

Furthermore,  much  ftudy  is  requifite,  that  a  mini- 
fter may  be  furnifhed  to  come  to  his  people  in  the  courfe 
cf  his  minlltry  with  that  large  and  copious  yariety 

of 


XX 


The  accurate  and.  faithful  Mint/Ier 


©f  fubjc£ts,  which  is  ufeful,  engaging,  and  entertaining  to 
the  min<Is  of  his  auditory.  If  the  preacher  is  continually 
xnfiRing  upon  the  fanae  truths,  however  important  a.nd  ex- 
cellent in  themfelves  j  and  though  in  fome  meafure  he  va- 
ly  the  expreflion^  he  will  foon  unhappily  lofe  the  attention 
cil"  his  auditory.  His  moving  perpetually  in  the  fame  nar- 
EQW  circle,  and  exhibiting  the  fame  fentiments  over  and 
ewrer  again,  in  a  tirefome  repetition,  has  a  natural  tenden- 
isncy  to  bring  their  minds  into  a  carelefs  and  ftupld  inat- 
tention.^  Whereas  that  teacher  who  in  the  compafs  of 
Ms  miniftr}^  produces  a  perpetual  variety  of  truths,  is  liks- 
iy  to  infl'tuil,  to  entertain  and  animate  his  auditory, 
Xhere  is  famething  fo  inviting,  alluring,  and  command- 
ing  in  an  able  inftrudlor  who  imparts  an  endlefs  fuccefSon 
of  important  and  interefting  fubjefis,  in  a  grateful  variety, 
that  it  will  be  difficult  for  his  audience  to  withold  from 
Mm  their  fixed  attention.  They  will  liften  with  avidity, 
and  find  profit  and  pleafure  happily  blended  together. 
And  after  the  entertainment  is  over,  they  will  wait  in  a 
pleafing  expedlation  of  fome  other  new  fubjed  to  enter- 
tain and  feafl  their  miaJs,  the  next  opportunity,  and  will 
give  their  chearful  attendance.  Where  variety  is  want- 
ing, the  moft  fhining  eloquence  is  by  no  meana  a  juft 
'equivalent,  pr  adequate  compenfation. 

But  it  is  utterly  impoffible  that  the  preacher  fhould 
entertain  his  people  with  fuch  a  pleafing  and  endlefs 
variety  of  new  truths,  and  treat  them  in  an  agreeable 
and  inftruflive  manner,  unlefs  he  give  himfelf  to  ftudy^ 
T^iQ  bible  indeed  contains  an  iuexhau.(lible  ftor?  of  ex- 

cellcr-t 


atttnds  to  Cmpcfiilon  and  Siyk.  Xi3 

cellent  truths,  but  they  lie  not  open  to  the  carelcfs  obfo- 
ver.  The  mind  Of  the  ftudious  and  inquifitive  inftrtuaor 
is  always  brightening,  expanding,  and  Vecelving  new  fu|j- 
plies  of  knowledge  to  be  communicated  :  but  hard  ftudy 
brings  wearinefs  Co  the  flefh,  as  well  as  pleafure  to  the 
mind.  Thus  the  minifter  is  diligent  and  laborious,  in 
order  to  acquit  himfelf  with  hdelity. 

I  may  add  here  i — the  care  in  the  compofiticn  of  fer- 
mons,  is  alfo  an  additional  evidence  of  the  fignal  uieful- 
nefs  of  laborious  ftudy.  The  dodrines,  precepts,  and 
fandions  of  God's  word  muft  be  fet  in  order,  iu  a  natii- 
ral,  cafy,  and  methodical  manner.  Various  branches  c£ 
divine  truth,  having  the  advantage  of  a  clofe  connexion, 
and  beautiful  arrangement,  they  receive  a  mutual  luitre 
and  energy,  and  are  prefented  to  the  minds  of  men  witk 
peculiar  orofit  and  pleafure.  Hereby  the  memory  is  efpe- 
cially  aflifted,  the  underftanding  more  enlightened,  the 
heart  deeper  imprefled,  and  the  afFedions  more  fweedjr 
and  affcdingly  commanded.  Whereas  truths,  the  mofi: 
weighty,  pertinent,  and  feafonable,  may  be  delivered  in  fo 
imconneded,  obfcure,  confufed,  and  difagreeable  a  man- 
ner, as  for  that  reafon,  to  be  utterly  loft  upon  the 
hearers. 

And  befides  this ;  it  is  well  worthy  of  notice,  that  di- 
vine truths  are  not  only  to  be  properly  arranged,  and 
beautifully  methodized;  but  alfo  to  be  delivered  in  apt 
EXPRESSIONS  and  fuitable  phrafes,  wifely  adapted  to  the 
nature  of  the  fubjeds  handled,  and  to  the  capacities  and 
circumftances  of  the  audjencs.    Sentiments  are  ufually 

received 


jtxti  The  Good  aiii  Faithful  Mlmjlir 

received  or  rejected,  in  fome  meafure,  according  to  theif 
dit^s.  When  conveyed  in  difiafteful  and  ofFenfive  lan- 
guage, they  often  meet  with  a  poor  reception  :  whereas 
an  acceptable  and  agreeable  fiyle  has  a  happy  tendency  to 
recommend  truth  to  manlcind,  and  advantageouny  to  in- 
troduce it  into  theijr  minds.  Words  Ji  lj>  fpoken  are  like 
apples  of  gold  in  pi£lures  of  fuvcr.  Now  to  deliver  truth 
in  this  manner,  both  as  to  method  and  language,  requires 
much  application  of  mind.  The  infpired  Solomoriy  when 
a  preacher,  thought  it  not  beneath  his  fingular,  and  as  it 
were,  miraculous  genius,  to  make  this  a  branch  of  his  ftu- 
dy.  Jle  gave  good  heed  to  this,  and  fought  to  find  ort  ac» 
ceptahle  words,  (i)  And  does  not  the  example  of  that 
great  prince,  celebrated  even  by  God,  for  his  pecrlefs  wif- 
dora,  ftrongly  recommend  this  to  ordinary  preachers. 

There  is  the  simplt,  easy  and  familiar  style; 
the  GAY  and  flowery  ;  the  pukcent  and  pathe- 
tic ;  the  LACONIC  ;  the  diffusivs  ;  the  grand  and 
SUBLIME  STYLE  :  Each  of  vyhich  have  their  particular 
life  ;  and  are  to  be  varied  accor<ling  to  the  fubjecb  matter. 
In  all,  perfpecaity  is  to  be  maintained,  and  obfcurity 
carefully  avoided  j  as  the  original  and  fpecial  defign  of 
Janguage  is  to  be  underrtood.  The  (hining  gift  of  elo- 
quence, how  often  focver  it  may  have  been  abufed  in  the 
fervice  of  wickednefs,  ought  to  be  entirely  confecrated 
to  God,  whofe  gift  it  is  j  and  to  his  church,  for  whofe  ufe 
it  was  more  efpeciaJIy  defigncd. 

Thus 

(})  Ecel.  12.  o.  lo. 


tttefids  to  CamfiofMon  and  BtjU.  xxlii 

"   ^fnus  I  have  confideretf  the  needful  fttijies of  aminif- 

fer,  v^'hieh  feqiii^e  much  labor.    I  might  aI(o  mention  the 

time  that  muft  be  fperit  in   giving  and  receivincr  vifits : 

and  in  particular,  attending  upon  thfe  fick  and  dyino:,  wHen 

<he  pious  frrendfhip  of  the  minifter  may  be  moft  feafona- 

bly  exprefied.     But  this  will  Croud  the  other  duties  of  his 

Nation  into  a  natroWer  compafs,  afid  render  them  fo  much 
the  more  preifing, 

_  Now  the  faithful  minifter  of  ChriH,  on  fuppofiticn  he 
has  a  proper  fenfe  of  the  duties  incumbent  upon  him,  the 
i^ii^nite  importance  of  his  office,  and  the  accompliflimenta 
requifite  to  it,  he  will  of  ncceflary  confequence  exert  him- 
felf  with  fuch  vigor,  in  the  exercife  of  his  powers,  as 
that  he  may  be  well  denominated  la'bOrious  and  diligenC 
in  his  work. 

SixTMCY,  The  good  and  faithful  minirfer  of  Ghrift 
endeavors  with  great  care  and  impartiality  to  disPens^ 
THE  WORD  AND  ORDiNAkcfiS  of  God,  in  a  manncf 
that  may  hk  moft  for  his  glory,  and  the  etemalinterefts  of 
his  people.  I  have  indeed  briefly  hinted  at  fomething  of 
this  already,  under  the  head  of  laborious  i^udy,  but  aS 
preaching 'isfb  confxderable  a  branch  of  the  mini fterial 
offic^,  and  oF  ftlch 'high  importance,  it  is  ^  -fiil^eia:  that 
^Wlanda    a  more    particular  arid  attentive^  coririderation. 

As  the  truths  of  God's  word  are  of  infinite  importance 
Imd  excellency,  fo  the  good  and  faithful  preacher  will  fin- 
cerely  aim^ttf  reprefent  them  in  their  utmoft  clearnefs  and 
purity.  ^ ,  Artfully  to  difguife  and  mifreprefent  divine  truth, 
i«  both,  to  injure  that,  and  thofe  who  have  a  right  to  the 
O  falutary 


WxiV  '^Ihe  Good  and  Faithful  Minijier 

falutary  knowledge  of  it.  To  give  into  this  prafticC,  ts 
much  below  the  fincerity  and  dignity  of  the  truly  chiillian 
niinifter.  He  cannot  bear  to  ftoop  to  the  ignoble  artifice, 
and  mean  cowardice  of  hiding  himfelt  or  fentiments,  under 
the  fcandalous  fubterfuge  of  words  of  double  meaning,  in 
Order  to  ferve  fome  piivate  intereft.  Supported  by  chrifti- 
an  magnanimity,  and  animated  by  the  love  of  divine  truth, 
he  chooies  that  the  great  do£trines  of  religion,  dictated  by 
infallible  infpiration,  fhould  fhine  forth  in  their  full  and 
liiiciouded  glory,  to  the  honor  of  the  great  king  and  wit- 
liefs  of  truth ;  though  he  lliould  be  expofed,  through  the 
ignorance  and  prejudice  of  others,  to  fuffer  in  his  eftate  and 
charadbeS'.  Neverthclefs,  much  wifdom  and  prudence  arc 
io  be  ufed  to  guard  againfl:  tlie  prejudices  of  thofe  who 
labor  under  miftakes,  and  are  unfriendly  to  certain  truths  t 
the  difcrcet  teacher  will  make  the  eafier  doflrines  intro- 
^udcry  to  thofc  which  are  harder  to  be  underftood  j  will 
labor  to  fet  them  in  the  cleareft  and  eafieft  light  j  and  far 
from  furfeiting  their  minds,  by  cramming  them  with  too 
great  a  portion  of  mental  food  at  a  time,  and  of  a  kind 
far  beyond  their  power  of  digeftion,  he  will  endeavor  to 
deal  it  out  in  fuch  fuitable  proportions,  after  he  has  pie- 
pared  it  in  the  beft  manner  he  is  able,  that  their  minds, 
jnftead  of  being  overwhelmed,  may  ftrengthen  and  ex- 
pand by  degrees,  their  appetites  for  knowledge  grow  keen* 
er  and  keener,  and  they  make  the  more  rapid  advances 
towards  the  ftaturc  of  perfcdl  'men. 

tI)UR  faithful  Divine  loves  the  whole  fyftem  of  divine 
truth  contained  in  the  bible,  its  fublime  dodrines,  divine 

precepts 


attends  to  Compofttion  and  Style.  XxV 

precepts,  furprifing  narrations,  engaging  examples,  forci- 
ble motives,  its  lively  and  ftriking  reprefentations,  and  re- 
mcmarkable  predictions  of  events  the  moft  grand  gn4 
intcreftinf .  Nor  does  he  fhun  to  declare  all  the  counfel 
of  God  J  but  if  fome  parts  of  divine  revelation  m?y  bg 
faiil  to  allure  his  contemplation  beyond  the  feil,  it  is  thof? 
•in  which  the  perfe£lions  and*^divine  excellencies  of  Qoi\ 
>nd  his  Son  fhine  forth  with  peculiar  advantage  :  of  th? 
glory  of  God  in  the  face  of  his  Son  coUedted  as  in  a  mir- 
tor.  He  by  no  means  negleds  the  dodrines  or  duties  of 
natural  religion  j  he  opens  li.is  eyes  to  the  light  of  nature 
which  is  a  ray  from  heaven.  Neverthelefs,  in  his  ftudies 
and  public  ejfhibitions^  he  pays  a  fpecial  attention  to  th^ 
peculiarities  of  divine  revelation.  That  God  is  the  nrft 
and  final  caufe  of  all  things,  and  his  glory  to  be  confidcr» 
ed  as  the  fupreme  and  ultimate  end  of  of  all  his*  works 
The  total  ruin  of  mankind  by  the  fall  of  Adam,  Tho 
recovery  of  the  eleft  by  the  Son  of  God.  The  nature  &i 
redemption  by  him,  in  the  impetration  and  applieatioi\ 
of  it.  Particularly,  the  juflification  of  the  true  believer 
through  the  Redeemer's  righteoufnefs  imputed.  The  inli^ 
ritely  rich  and  free  grace  of  God  in  the  whole  of  our  fal, 
vation,  Our  abfolute  dependence  on  the  efficacious  influ* 
ences  of  the  holy  Spirit  in  regeneration  and  progreffiv^ 
fniflification.  The  important  doarine  of  the  facred  Tri^ 
nity,  and  the  office  which  each  divine  perfon  fuftains  an4 
executes,  relative  to  the  afFai^  of  man's  redemption,  Th*^ 
the  moral  law  continues  in  its  full  forc€  upon  al)  men,  aa 
«  rule  of  life,  however  utterly  infufficient  for  juftincatioi\ 
fe^fore  Goda  thc.ugh  their  .^^erfeft  ^^ev^isiic^  to  it  04 


xxvi  The  Good  and  Faithful  Mimjier 

ever  fo  exemplary  and  finccre.  That  the  higheft  happl- 
nels  and  dignity  of  the  creature  confrfls  in  divine  union 
and  communion  v/ith  God.  The  vital  and  myftical  union 
betwixt  Chrift  and  his  church,  &:c.  I  fay,  the  good  and 
faithful  minifter  of  Chrill  will  pay  a  particular  attention 
in  his  private  ftudies  and  public  exhibitions,  to  thefe  pe- 
culiar dodrines  of  the  gofpel  which  have  been  named, 
^nd  num&rous  others,  far  too  many  to  enumerate  at  this 
time,  which  fully  to  illuftiate  would  require  a  long  life,  if 
not  an  everiafling  duration. 

I  The  good  and  faithful  minifter,  if  not  deficient  in  in* 
telledluals,  is  a  particular  and  distinguispiing 
preacher.  When  he  treats  the  doclrines  of  the  gofpel,  he 
Uoes  not  content  himfelf  with  vague,  general  expreffions, 
iior  with  equivocal  terms,  through  an  artful  defign.  He 
v/iil  endeavor  critically  to  fiiew  the  nature  of  that  faith  by 
which  the  believer  is  united  to  Chriit  and  jiiftiikd,  as  dif- 
tiiiguifbed  from  counterfeits — the  nature  and  necefiity  of 
that  evangelical  repentance,  with  which  pardon  of  fui  is 
infeparably  conne<Sl:ed,   as  elTentiuUy   different  from  mere 

legal  forrovv-T The  true  nature  and  high  iqiportance  of 

genuine  love  to  God  and  man,  as  efTentially  diftinft  from 
any  affection  in  the  unregenerate,  which  may  makea  plau- 
fible  appearance,  and  to  a  fupcrficial  view  may  bear  a  re- 
femblance  of  this  grace,  though  totally  diffetent*  whereby 
inany  alas  are  fatally  deceived  !  He  will  endeavor  to  de- 
cipher the  true  nature  of  a  pure  and  holy  xeal  for  God 
and  his  caufe,  and  fliew  its  diiTercncc  from  that'fpurious, 
unhallowed,  and  pernicious  flame  in  fame  Kypocrites,  os 
the  wUd-fire  of  mad,  giddy  cuthufi^ils,  which  has  affu-» 


a  Clofi  and  Dljlhigui^ilng  Treacher.  X'xvii 

m^ii  the  name  of  this  chriftian  and  heavenly  virtue  fo  ef- 
fentlal  to  true  religion.  He  will  defcribe  the  holy  natur-e 
of  true  religious  joy  3  the  fpring,  the  tendency,  and  the 
f  uits  cf  it,  as  diftinguiflied  from  the  flafiiy,  groundlefs, 
and  felfifh  joy  of  the  hypocrite.  I  might  mention  humili- 
ty, and  the  exercife  of  various  other  graces,  which  the 
faithful  fervant  of  God  who  minifters  in  holy  things,  will 
^■he  is  able  and  as  occafions  call,  place  in  a  clear  and 
jidvantageous  light.  There  is  no  end  of  enumerating  par- 
ticulars :  I  have  hinted  at  the  above,  only  as  a  fpecimen. 

In  one  word ;  the  m.an  of  God,  throughly  furniflieJ, 
will  hold  up  to  view,  in  the  courfe  of  his  miniftry^  as 
iieed  requires,  the  nature  and  nccefEty  of  the  new  birth : 
and  in  the  exercife  of  fidelity,  will  labor  to  feed,  to  nou- 
rifh,  to  flrengthcn,  to  animate  and  direci  the  new  creature, 
in  its,  various  ftages  through  its  chriftian  courfe,  until  it 
arrive  to  a  prfe£l  man^  unto  the  meajure  of  thejicture  ef  the 
fulnefs  of  ChriJI.  I 

And  as  our  faithful  paRor  will  diftinguifh  between  the 
precious  and  the  vile,  by  giving  critical  rules  of  trial, 
whereby  they  may  be  much  aflifted  in  judging  and  deter* 
Ciining  their  fpiritual  fiate,  fo  alfo  he  will  accommodate 
his  addrefics  to  their  flate  and  true  charafter.  He  will 
liot  apply  himfelf  to  a  whole  congregation  confifling  of 
fmners  and  faints,  fome  openly  vicious,  others' ftricll  and 
laborious  in  religion,  and  adminifter  comfort  to  them  pro- 
mifcuoufly,  as  if  they  were  all  the  true  difciples  and  un- 
doubted followers  of  Chrift  :  but  knowing  both  the  ter- 


\  Eph,  iv.  13, 


roi'3 


xxviii  TJie  Good  and  Faithful  ATimJlsr 

rors  and  confolations  of  the  Lord,  he  would  perfuade  xw^m 
b)'  applyii^g  to  them  with  propriciy,  according  to  the  true 
difference  of  their  fpiritual  flate.  He  would  ad  the  part 
of  a  Ton  of  thunder  to  alarm  the  ftupid  and  daring  ftnner, 
as  well  as  the  gentler  part  of  a  fon  of  confolation  to  rcr 
vive  the  humble  and  defponding  faint.  The  tremendous 
C'jrfes  from  Ebal  were  to  be  denounced,  as 'well  as  the 
chearing  blefHngs  from  Gerrizzim.  According  to  his 
jnflruftions,  he  will  inform  the  unbeliever,  that  he  is  con- 
<J$mned  already,  and  that  the  •wrath,  of  God  Qhldcth  on  hinit 
• — that  Gad  is  angry  with  the  wicked  every  day-  ■  —that  tJjey 
fiall  he  turned  Into  hell,  and  all  the  nations  that  forgrt  Gcd — • 
that  be  is  a  confuniing  fire — that  none  knowcth  the  pswer  of 
his  anger — that  he  will  JJycw  his  wrath^  and  make  his  power 
known  upon  the  veffels  of  wrath — that  If  he  whet  his  glitter^ 
ing  fwordy  and  his  hand  take  hold  on  judgment y  he  will  ren- 
der vengeance  to  his  enemies — that  he  ivlll  make  his  arrows 
drunk  with  kloodj  end  h'ls  fword  Jhall  devour  fejb. 

He  will  urge  a  diligent  attendance  upon  appointed 
meaiw,  but  not  place  them  in  the  room  of  Chrifl's  righ- 
teoufnefs.  When  he  teaches  his  hearers  their  indifpenfif 
ble  obligations  to  attend  with  diligence  upon  the  duties  of 
religion,  he  points  out  the  p/inciples  from  whence  they 
fhould  ad,  and  the  end  at  which  they  fhould  aim.  Thai^ 
whether  they  eat  or  drlnk^  or  whatever  they  do^  ihey  jhould  d^ 
all  to  the  glory  of  God. 

The  good  and  faithful  miniver,  if  favored  with  urir 
common  communion  with  God,  in  an  uninterrupted 
courfe,  will  he  lil^cly  to  treat  the  great  points  of  religion 


a  Son  of  TijurJer  and  'Covfilattohl  KliiX 

Jn  fuch  a  favoury  and  becoming  manner,  fo  agt-eeable  to 
the  genius  and  fpirit  of  true  religion,  as  will  be  very  grate- 
ful to  the  fpiritual  relifhof  the  pious  part  of  his  auditory. 
To  fuppofe  a  graclefs  preacher  of  the  fame  Ipeculative 
knowledge  will,  in  this  refpedl,  equal  one  of  eminent  pie- 
ty, i.  e.  be  equally  favoury,  and  as  agreeably  affedi  the 
pious  heart,  in  a  courfe  of  preaching,  is  an  abfurd  fuppo- 
fttion,  and  extremely  contrary  to  the  analogy  of  nature. 
It  is  granted  indeed,  that  the  gracclefs  preacher  may  be 
loud,  clamorous,  full  of  intemperate  zeal,  wild  enthufi- 
afm,  and  rafli  impetuofity,  and  may  fuit  others  of  the 
fame  ftamp  :  but  how  will  fuch  an  one  fuit  the  tafte  of 
the  fedate,  humble  and  rational  chriftian,  guided  in  \nSi^ 
Conduit  by  the  meeknefs  of  wifdom,  and  full  of  the  dov'd ' 
like,  lamb  like  and  bene/olent  fprit  of  his  divine  Redee- 
mer !  !  Or.  can  it  be  fuppoft-d  that  a  preacher,'  however 
rational,  without  a  fenfe  at  heart  of  the  beauty  and  im- 
portance of  divine  things,  will,  in  a  courfe  of  preaching, 
treat  the  great  and  interefting  doclrines  of  divine  revelation 
in  fo  lively  and  affcding  a  firain,  as  another  of  equal  ge- 
nius, whofe  heart  is  ravifbed  with  the  glory  of  divins 
things,  and  his  whole  foul  deeply  imprefied  as  with  the 
whole  weight  of  eternity  !  ! 

-  The  faithful  miniflsr  endeavors  to  be  very  careful  in 
CHURCH  DISCIPLINE,  to  adniinifttr  ecclefiaftioal  privi- 
Jedgcs  and  penalties  exaclly  according  to  divine  order. 
Knowingly  to  deviate  is  of  dangerous  nature  and  tenden- 
cy :  ■  it  is  a  grofs  refleclion  upon  the  great  head  of  the 
church,  and  expofes  to  his  infupportable  curfe.     Thus  I 

have 


Xxx  ^1?  Good  and  Palthful  Mlnjjitr 

have  briefly  confidered  the  arribaffad'or  of  Cbrlft  as  difpen* 
t\ng  the  word  and  ordinances  of  the  gofpel  :  I  therefor^ 
pafs  on  to  another  branch  of  his  chara^er, 

SEVfiNtHLY,  The  good  and  faithful  minifterof  Chrift 
Is  a  MAN  o?  PRAYER.     Humb!/  fenfible  of  his  own 
weaknefs,  and  that  all  his  fufficiency  is  of  God,  he  fre- 
quently repairs  to  him  by  fervent  prayer^  that  he  may  ba 
made  a  faithful  minifter  of  the  nev/  teftament ;  and  that 
the  ftrength  of  Chrift  may  be  made  perfedl  in  his  weak-« 
jiefs.     While  he  ufes-  his  beft  endeavors  for  the  fpiritiial 
intereft  of  his  people  he  humbly  repairs  to  Chrift  the  im- 
Xntnk  fountain  of  all  fupplies,  and   fervently  implores  a 
bleHlng  upon  the  means,  that  v/ith  pleafure  he  may  fee  the 
fuccefs  of  his  labors  in  their  falvation ;  for  he  Well  knovi'3 
that  all  human  attempts  are  vain,  without  the  miniftration 
of  the  fpirit  in  his  eficacious  operations  ;   and  though 
Paul  plant,  and  Apollos  water,  God  only  giveth  the  in- 
<:reafe.     He  is  not  only  conftantly  bringing  melTages  of 
grace,  and  leflons  of  divine  inftruition  from  God  to  them ^ 
but  is  perpetually  carrying  them  to  the  throne  of  grac? 
that  they  may  receive  a  blelTlng,  and  that  the  meflages  and 
inftru£lions,    through   a  divine  agency,  may  be  a  favor  of 
life  unto  life,  and  not  of  death  unto  death.     He  is  a  true 
fon  of    believing  and  interceeding   Abraham,    in  confe- 
ijiience  of  whofe  earneft,   humble,    and  pious  fupplicati- 
pn,  gven  Sodom  would  have  been    fparcd    from  a  mira- 
culous  de(i:ru(9:ion,  had  there  been  found  but  ten  righte- 
ous in  that;  devoted  city,  which  Was   made  a  fingular  ex- 
^m^ple^  fuJ^Fering-th^  yengeaace  of  eternal; fu'e, 

Ths 


J  Man  of  Prayer,  xxxi 

The  devout  and  faithful  paftor  is  fenfible  that  the  rlch- 
tH  bleflings  of  heaven  have  ufually  been  communicated  to 
God's  peopJe  in  conf^'/iuence  of  their  humble  and  fervent 
applications  to  the  throne  of  his  grace  :  Go«i  firft  prepares 
the  hearts  of  the  humble,  works  in  them  pious  dcfires, 
then  caufes  his  ear  to  hear — agreeably  to  Pf.  x.  17.  He 
promifcd  his  people  of  eld  great  temporal  favors,  and  u 
greater  fpiritual  blclTing  j  but  he  exprefsly  told  them,  that 
He  ivould  be  enqtdred  of  by  the  houfe  of  Ifraei  to  do  it  for 
them,  (a)  Mofes  prevailed  with  God  for  the  temporal  fal- 
vation  of  the  whole  nation  of  Ifraei,  by  prayer,  after  God 
had  threatened  their  total  deitrutStion.  Very  fignal  in- 
deed v.'as  the  deliverance  of  Jonah,  from  the  jaws  of 
death,  from  the  belly  of  a  v/halc,  and  fas  he  more  empha- 
tically cxprcfies  it,  even)  from  the  belly  of  hell,  when  he 
looked  to  God's  holy  temple  in  prayer,  {b )  At  the  pre- 
valent prayer  of  Elijah,  the  heavens  were  (hut,  fo  that 
there  was  no  rain  nof  dews  in  Ifriel  by  the  fpace  of  three 
years  and  fix  months  ;  and  he  prayed  again,  and  the  hea- 
vens gave  rain,  and  the  earth  brought  forth  her  fruit,  (c) 
We  have  a  very  ftiiking  paflage,  by  which  God  himfelf, 
in  his  own  emphatical  language,  exprefles  the  efficacy  or 
the  fincere  prayers  of  his  people,  (d)  And  it  pall  come  to 
pafs  (faith  the  Lord)  that  before  they<all  I  will anfwery  and 
whilji  they  are  yet  f peaking  I  will  hear. 

That  the  faithful  minifter  is  a  man  of  pra5'er,  is  evi- 
dent,"" becaufe,  as  a  true  christian  as  well  as  a  mini- 

£  steb: 

(a)  Ezek.  xxxvl.  25—37.  [b)  Jonah   ii.    I— 7. 

J[c)  Jamsi  y,  17.     1  Kin^i  xvii,   j.    (d)  J/^i^h  Ixv,  2-^. 


icxsii  f%£  exittjplary  Lift  of  the 

6TER,  he  is  ordained  a  pricft  to  offer  up  fpiiitual  facrificcs 
, holy  and  acceptable  unto  God.  Befides,  the  spirit  or 
HOLINESS  which  he  has  received,  is  a  spirit  of  pray- 
ER.  The  appetites  of  the  new  creature  incline  him  to 
pray  :  yea,  every  grace -has  the  fame  tendency,  e.  g.  Faith 
inclines  and  leads  him  to  prayer,  it  being  the  fubftance  of 
things  hoped  for,  and  the  evidence  of  things  not  feen  j 
it  realizes  the  declarations  which  God  makes  of  him- 
felf  i  his  all-fufHciency,  his  grace,  the  value  of  his  fa- 
Vor,  the  certainty  cf  future  things.  How  can  the  believ- 
ing fervant  of  Chrift,  in  a  realizing  fenfe  of  thefe 
things,  ceafe  to  pray  while  in  a  world  of  affliifiion.  Fur- 
thermore, a  fpirit  of  divine  love  inclines  him  to  pray. 
This  fpirit  of  love  is  a  filial  fpirit,  which  naturally 
leads  the  child  of  God  to  his  heavenly  Father,  in  fuppli- 
(tatton  to  him  and  dependance  upon  hisi. '    He   receives  "a 

fpirit  of  adoption,  whereby  he  cries  abba  Father  ! 

Moreover,  humility  and  hope  alfo  incline  him  to 
jjrayer-— he  is  little  in  his  ov;n  eyes,  fees  his  own  empti- 
iiefs  and  weaknefs,  and  God's  all-fufEcicncy  and  ability. 
He  comes  to  God,  relics  upon  him,  not  doubting  the  fin-, 
cerity  of  his  invitations,  nor  the  infallibility  of  his  pro- 
hiifes.  Thus  light  arifcs  to  him  in  darkncfs,  and  bright 
profpecis  ihine  through  clouds  of  gloominefs. 

Thu§>  fenfible  of  the  great  duty,  the  high  importance, 
and  fpecial  advantages  of  prayer,  the  good  minifter,  agree- 
tiWy  to  the  pious  inclination  of  his  own  heart,  gives  hinl- 
Jfelf  much  to  the  exercifes  of  devotion,  to  the  glory  of 
<^0d  &A<i  good  me|}« 

EiQinitif 


Good  and  Faithful  Mlnifer.  •  xxxilf 

Eighth'ly,  The  good  and  faithful  minifler  will  Ije 
EXEMPLARY  ih  his  life  and  converfation.  He  not  only 
pfeaches  religion  from  the  pulpit,  but  he  endeavors  to  dif-r 
play  it,  if  poflible,  in  a  more  flrlking  and  cmphatical 
manner  in  a  holy  life.  Agreeably,  he  lives  much  above 
the  world  while  in  it ;  while  he  dwells  upon  earth  his 
converfation  is  in  heaven.  And  though  he  may  indulge  ^ 
pleafant,  enlivening  chearfulnefs  of  temper,  in  the  compa- 
ny'^if  his  chfriftian  friends,  yet  he  will  cautloufly  guard 
againft  all  degrees  of  impurity  and  levity,  unbecoming  the 
gravity  of  his  office,  and  di/agreeable  to  the  purity  of 
his  tafte. 

He  will  endeavor  to  maintain  a  chriftian  fimpllclty  and 
godly  fincerity ;  and  watch  againft  all  deceit  and  guile,' 
unbecoming  an  Ifraelite  indeed,  in  whom  there  is  np' 
guile.  It  will  alfo  be  hi?  aim  to  maintain  a  tranquility^ 
and  divine  meeknefs  of  fpirit,  and  not  fink  into  the  mean? 
nefs  of  rafh  anger,  or  any  indecent  impetuofity  of  teiiiper^ 

In  a  word,  the  great  and  excellent  duties  of  chriftia- 
nity  which  he  preaches  to  others,  he  will  endeavor  to  ex- 
emplify in  his  own  conduct:,  as  a  chriftian.  Such  amia? 
ble  virtues  will  give  him  a  luftre  in  the  eye  of  unprejudi- 
ced and  pious  beholders.  Oh  how  agreeable  and  anima- 
ting is  it,  that  while  the  minifter  urges  upon  them  the 
great  duty  of  piety  towards  God,  they  lift  up  their  eyej 
and  behold  it  in  their  pious  minifter  1  When  he  fets  be- 
fore  them  the  gieat  duty  of  charity  and  brotherly  love, 
bow  agreeable  to  bdliold  thefe  duties  beautifully  exempli- 
fied in  th^ir  beneficent  miniflcrj  who  does  good  to  all  mea 


XXXiv  The  Good  and  Faithful  Mlnijier 

as  he  has  opportunity,  _  but,  efpeclally  to  the  houfliolci  of 
laith  !  When  he  recommends  to  them  the  example  of 
Chrift,  with  what  delight  will  they  fee  their  paftor  in 
his  chriftian  courfe,  following  the  Lamb  whitherfocver 
he  goeth  !  That  when  he  warns  them  agajinft  wrath  and 
ftrife,  urging  them  to  purfue  the  things  that  make  for 
peace,  to  fee  that  the  preacher,  as  far  as.  in  him  lies,  lives 
peaceably  with  all  men  !  How  happy  and  ufeful,  when 
he  urges  upon  the  people  courage  and  intrepidity  in  the 
caufe  of  God  and  truth,  c'ariftian  prudence  and  gentlencfs, 
towards  men,  to  behold  the  teacher  as  bold  as  a  lion,  wife 
as  a  fsrpent,  and  harmlefs  as  a  dove. 

To  add  no  more  under  this  head,  though  fo  copious  It 
is  a  blefled  fight  for  a  people,  to  fee  their  minifter  live 
over  the  duties  he  preaches  to  others  !  And  happy  when 
jhey  can  witnefs  for  him,  that  he  is  that  good  man,  in  all 
refpedls,  and  in  an  eminent  degree,  which  be  urges  o-. 
thers  to  be  ! 

Thus  I  have  gone  through  with  the  charader  of  the 
gooJ  and  faithful  minifter  of  Chrift,  with  brevity,  confi-r 
derlng  the  extent  of  the  fubje£l.  He  lives  by  faith  in  t'ns 
fion  of  God,  relying  upon  his  fighleourncfs,.an.d  depend- 
ing upon  lus  fiilHciency  through  the  courfe  of  Kis  life.— 7 
He  is  a  true  lover  of  God  and  his  eternal  Son — A  faith- 
ful  friend   to  mankind— laborious   and  diligent  in   his 

work With  great  care  and  impartiality  he  difpcnfes 

the   word   an. I  ordinances  of   God He    is   a   man  of 

prayer — and   in  his  life  and  converfafion  he  exemplifies 
the  religion  he.  prcacljca  to  others — though  it  muft  be  con- 


^eium-ded  In  this  Li/g,  xxxv 

feffed,  every  thing  he  does  is  attended  with  imperfefiion, 
and  no  one  branch  of  his  character  exaclly  anfwers  to  the 
perfe(5l  riile  of  life ;  which  gives  conftant  occafion  for  his 
humiliation  before  God,  and  evangelical  repentaacc  thro* 
his  chriftian  courfe.  Thefe  particulars  might  have  beea 
enlarged,  and  leveral  i]evv  ones  added,  but  this  would  havo 
carried  ipe  far  beyond  intended  limits.  I  therefore  pafs  on, 

II.  The  reward  which  Chrift  will  grant  to  every 
good   and   faithful    miniftcr.     ff^ell  done  !  thou  good  and 

faithful  fervant Enter  thou  into  the  joy  of  thy  Lord  L 

What  a  chearing  bencdidlion  ! 

The  reward  of  a  good  and  faithful  minifter  is  oftep^ 
granted  in  a  meafure,  during  the  present  {late,  but 
more  efpecially  in  the  future  world.  The  latter  of 
which  feems  more  efpecially  to  be  intended  in  our  text. 
But  as  thp  labors  of  the  minifterial  office^  faithfully  ex** 
ecuted,  are  very  hard,  probably  much  beyond  the  eftimatq 
of  the  world,  and  may  be  difcouraging  to  modeft  candi- 
dates who  may  think  of  entering  on  fo  great  a  work  ;— 
perhaps  it  may  not  be  amifs  to  touch  briefly  upon  each. 

First  then,  we  fhall  briefly  hint  at  the  reward  which 
|he  faithful  minifter  may  fhare,  even  ia  Tms  woRtD. 
He  may  in  a  low  degree  enter  into  the  joy  of  his  Lord^ 
even  in  this  valley  of  tears.  For,  as  Chrift,  a  perfon  of 
tranfcendent  v/ifdom,  enjoyed  an  unfpeakahle  degree  of 
happinefs  in  the  view  of  divine  truth,  fo  alfo  his  pious 
fninifters  are  favoied  in  a  lower  degree  with  pleafing  view?, 
and  the  refined  and  ennobling  enjovmsnt  of  iiivins  truth. 


Sxxvi  The  Prefeiit  Reiaard  of  ihe 

He  had  a  knowledge  of  God,  of  his  perfeffions,  defi^ns, 
and  works,  unfpeakably  beyond  any  rtiefe  creature,  Which 
gave  him  ineffable  delight,  (e)  "  He  was  by  him  as  6ne 
brought  up  with  him,  daily  his  delight,  rejoicing  always 
before  him."  So  the  faithful  minifter  is  invited  to  the  ftu- 
dy  of  wifdom.  A  confiderable  branch  of  his  office,  is  to 
feavch  into  divine  truths,  cbhverfe  with  them,  and  dwell 
upon  them  in  the  exercife  of  pious  contempla,tion  ;  and 
if  properly  ftudious,  he  may  make  a  laudable  proficiency 
in  this  delightful  employ,  (f)  Ihrough  dcf,re  a  man  hav-. 
ing  feparaied  himfelj  feeketh  and  intermedleih  luith  all  wif* 
dom.  Divine  wifdom  is  the  food  and  banquet  of  the  re- 
newed mind,  (g)  She  is  a  tree  of  Ufe  to  them  that  lay  hold 
upofi  her ;  ar.d  happy  is  every  one  thai  rctaineth  her.  The 
objects  of  every  pious  minifter*s  contemplation  are  the 

mod  glorious  in  nature^ The  ever  bleiied'God,  and 

his  eternal  Son,  v/ho  is  the  brightnefs  of  the  Father's  glo- 
ry and  exprefs  image  of  his  perfon  ;  together  with  thofe 
grand  and  glorious  works  of  the  Deity,  in  which  the  di- 
vine perfections  are  the  moft  fully  and  agreeably  exhibited. 
All  pofHble  excellencies  naturial  arrd  moral,  refide  in  the 
divine  mind,  in  an  unlimitted  and  immenfe  degree — infi- 
nite wifdom  and  (kill,  irrefiftable  power,  boundiefs  good- 
nefs,  mercy  and  condefcehtipn,  allcolleiied  as  in  a  mir- 
ror, in  tbe  face  of  our  divine  Redeemer ;  and  all  appear 
in  the  rnolt  fweet,  amiable,  andfefrefning  light.  In  a 
word,  the  figbt  of  divine  truth  is  the  mod  refined  and  ex- 
alted dntertalnmcnt  conceivatblc.  This  is  as  it  were,  the 
life  and   felicity  of  the  foul,  as  infpiration  informs  uS. 

rhii 
{e)  Prov.  viii  30.  (f)  ehap.  xviii   i.  (g)  (hep.  iii  iS, 


Ciod  and  FMih/ul  Mmpr.  xxxvli 

Tins  IS   life  eternal^   that  they  might  know  thee,   the  only  true 
God^  and  J  ejus  Ch'ijl  luhom  thou  hajl  Jent. 

Some  ingenious  natural  philofophers  have  fpent  many 
years  in  the  agreeable  contemplation  of  mere  natural 
truths  ;  and  have  enjoyed  much  pleafure  in  diving  deef) 
into  the  fecrets  of  nature,  and  foai  I ng  aloft  among  the 
.ftars  ;  expatiating  and  ranging  in  the  field  of  human  fci- 
cnce.  But  the  ingenious  and  pious  chriftian  divine  ha« 
much  the  advantage  of  the  natural  philofopher.  The 
wonders  of  God's  kingdom  of  nature  lie  before  the  divine 
as  well  as  the  philofopher,  and  equally  invite  his  contem- 
plation and  v/onder.  And  God's  fpiritual  kingdom,  which 
contains  richer  and  diviner  wonders,  lies  more  efpecially 
before  the  divine,  where  the  moral,  as  well  as  natural  per- 
feftions  of  God  app»-'ar  to  the  beft  advantage,  to  him  that 
-has  a  fpiritual  eye  to  difcern  divine  beauties. 

Add  to  this,  that  oSice  in  which  the  chriftlan  minJfler 
jlionors  and  pleafes  God,  and  has  a  profpe^l  of  promoting 
:thenoblc{l:  interefts  of  his  fellow  men,  is  another  fource  of 
pleafure  to  his  pious  and  benevolent  heart.  In  this  refpe<3: 
he  mien  into  tb^  joy  of  his  Lord,  ivho  Javj  the  tra'vail  of  his 
foul,  and  was  fatisfied.  The  advancement  of  the  inlerefts 
of  Chriil's  kingdom  in  the  world,  or  the  profperity  of  Zi- 
on,  is  the  objedl  of  the  jpious  w.ifh,  and  earneft  purfuit  of 
every  minifter  who  prefers  Jerufalem  to  his  chief  joy  of^ 
private  nature.  The  attainment  of  that  good  Vt^hich  the 
mind  prefers,  or  which  lies  neareft  the  heart,  gives  the 
greateft  pleafure.  As  the  felfifh  man  rejoices  in  the  acqui- 
ikiofi  of  private  good,  and  the  true  patriot  delights  in  the 


jrxxvili  ?tv  PuiUfe  RcwafJ  of  tie 

advancement  of  the  public  incerefl  and  profperity ;  fo  tke 
pious  benevolent  minifter  rejoices  in  the  honor  and  g'ory 
of  Chrift,  and  fpiritual  felicity  of  his  church.  This  af- 
fords a  delight  truly  Godlike  and  di^i-iiie.  This  particular 
adniits  of  great  inlargement — but  1  muft  pafs  on 

SEtoKDLY,  To  confider  the  reward  of  a  faithful  mi- 
nifler  in  a  futUhe  state.  Then  efpecially  (hail  he 
enter  into  the  joy  of  his  Lord,  in  a  degree  ineffably  more 
glorious  than  falls  to  the  lot  of  the  moft  eminent  faint^J 
in  this  flate  of  imperfe£lion.  The  rev/ard  in  this  prefcnt 
life  bears  no  proportion,  and  is  really  as  rtothing  whea 
compared  to  the  eternal  reward  of  the  future  world  ; 
which  may  be  the  reafon  why  the  former  was  overlooked, 
and  only  the  latter  mentioned  in  our  text. 

Here  the  pious  and  faithful  laborer  in  Chrill's  vins- 
yard,  received  the  earncfl^,  but  there  he  fliall  receive  and 
enjoy  the  whole  heavenly  and  eternal  inheritance,  which 
fhail  be  exceeding  large  ;  (h)  For  he  that  overc!frtieth  JhafP' 
Inherit  all  thi?:gSy  and  'Jehovah  foall  he  his  God,  and  he  Jhall 
he  his  fm.  He  ftiall  be  where  Chrift  is  to  behold  his  glo- 
ry, which,  without  an  intercepting  cloud,  fliall  fhine  forth 
in  its  fulnefs  and  ftrength.  He  Jhall  he  admitted  to  the 
bistific  vifi'jYi  of  God.  In  this  will  the  happinefs  of  the 
bieiled  chiefly  confift.  They  will  have  a  more  immediate 
fi^ht  of  God  and  his  glories,  than  can  be  obtained  on  this 
fide  heaven.  Here  we  fee  through  the  glafs  of  ordinances 
in  a  manner  coraparitively  dark  and  obfcure,  but  there  the 
fight  fhall  be  furprizingly  clear,  {i)     For  now  we  fe^ 

through 
{h)  Mat.  V  7.     (/)  Pnv.  iv  1%. 


Gtiod  and  Faithful  Mlnljler  XXX^X 

ihnngh  a  glafs  darkly^  hut  then  face  to  face  :  novo  I  know 
in  port^  but  then  yiall  I  know  even  as  I  am  kno^n.  The 
knowledge  of  God  with  which  the  faints  are  favored  in 
this  worldj  is  like  refleded,  orratherrefradted  light  before 
fun  rifing ;  but  in  heaven  as  the  fun  in  a  clear  day.  (I) 
The  path  of  the  juji  is  as  the  finning  light  which  jhineth  more 
and  more  unto  the  perfeP.  day.  Though  it  is  not  probable 
there  will  ever  be  a  direct  and  intuitire  view  into  the  iTiV- 
fterious  effence  of  God,  Every  creature  from  the  very 
condition  of  his  nature,  probably,  is  neceflarily  incapable 
©f  this,  {m)  which  doubtlefs  is  an  incommunicable  pre* 
rogative  of  the  Being  of  Beings. 

Nevertheless,  the  faithful  minifter,  prefent  with 
the  Lord,  will  have,  as  far  as  his  finite,  though  enlarged 
capacity  can  admit,  a  perfed  fight  of  God,  without  mix- 
ture of  darknefs  or  error.  In  this  imperfea  ftate,  the 
faints  have  only  fome  tranfient  and  imperfedt  glimpfes  of 
God's  glory  ;  furrounded  with  clouds  and  darknefs,  it  is 
but  a  little  that  v/e  can  fee  of  God  j  (n)  but  in  heaven 
they  (hall  fee  him  as  he  is.  Their  underftandings  fhall  be 
perfeaiy  cl«ar  and  luminous^  and  their  hearts  perfedly 
attempered  to  divine  things  ;  and  God's  beauty  and  glory 
will  iliine  on  them  with  a  brighter  beam  and  fuller  ray, 
than  we  at  prefent  can  poffibly  imagine.  They  fhall  fee 
every  thing  in  God  which  tends  to  excite  and  inflame 
love,  divine  defires,  and  the  moft  chearful  devotion. 

Every  thing  they  fee  in  God  muft  be  perfeaiy  agree- 
able^ to  their  fpiritual  difpofition  j  therefore  all  the>  fee 

(m)  J«hn  u  i8.     («}  Job  XX.  %  ?. 


xl.  ^hr  Fufut'e  kivjitri  of  ty 

will'  te^d  to  gratify  divine  love.  They  fliall  fee  as  muck 
love  in  God  to  them  as  they  can  defire.  Love  defireis 
union  to  the  beloved  objeft  j  and  with  the  utmoft  joy 
they  fhall  fee  themfelves  united  to  the  infihitely  excellent 
ahd  artiiable  obje6t,  in  a  moflr  wonderful  unions  unfpeak- 
ably  near  and  dear.  (<?) 

The  good  and  faithful  fervant  of  God  in  bleflednefs 
fliall  be  as  it  were  all  eye  to  behold  his  glory,  and  all  at- 
FECTION  to  love  and  admire  him.  This  fight  will  com* 
plctely  fatisfy  his  foul  with  divine  pleafure  :  fo  great  (ha;ll 
it  be,  he  can  defire  nothing  greater  ;  fo  fweet,  he  can  de-i 
Tire  nothing  fweeter,  {p)  "  As  for  me  I  (hall  behold  thy 
face  in  righteoufnefs ;  I  fhall  be  fatisfied  when  I  awake  in 
thy  likenefs."  The  joy  will  be  perfedly  rational,  folid, 
pure,  fpiritual,  rapturous  and  inexpreflible. 

He  will  behold  the  glory  of  God  efpecially  in  the  face' 
of  Chrift,  or  in -the  divin«  wonders  of  redemption:  he  will 
rejoice  in  the  profperity  of  the  church  j  their  final  triumph 
ever  their  enemies  ;  and  in  the  glorious  bleffednefs,  t<» 
Which  they  fhall  be  finally  brought^  Particularly,  he  will 
rejoice  in  the  bleffednefs  of  thofe,  in  whofe  falvation,  un- 
der Chrifl",  he  has  been  happily  infirumental.  *^  They 
fliall  be  his  joy  and  croWil  of  rejoicing."  "  They  that  b* 
wife  fhall  fhine  as  the  brightnefs  of  the  firmament  j  and 
they  that  turn  many  to  righteoufiieft  as  the  ftars  forever 
and  cver.'*(f ) 

THft 

■'  (*)  John  XYU  21,    {p)Dani  xii  3.    M^f-  xvii  i^; 


Gao'd  and  Faithful  Miniver.  ijfii 

Th«  faithful  minifter  while  in  this  ftate  of  imperfedli- 
on,  with  pious  pleafure,  ftudied  into  the  deep  things  of 
God,  for  which  he  had  a  divine  relifli  ;  but  the  pleafure 
was  attended  with  wearinefs  and  a  languid  laxation  of  bo- 
(dy  ;  'but  in  heaven  his  foul  will  be  all  vigor  and  a(Slivity, 
filled  with  divine  knowledge  :  and  his  capacity  tho' large, 
yet  ftii!  enlarging  j  and  his  tafte  for  divine  fcience,  though 
keen,  yet  growing  -continually  keener,  be  will  ftretch  for>« 
ward  in  divine  contemplation,  with  perfect  eafe  and  admi- 
rable rapidity,  unknown  Jengths  in  the  boundleCj  field  of 
knowledge,  doubtlefs  far  beyond  our  prefent  compre* 
'^exifion. 

Here  below,  he  rejoiced  in  the  honor  and  glory  of 
fChrift,  and  ptofperity  of  his  church  :  this  afforded  bim 
flight  truly  God- like  and  divine.  But  this  pious  delight 
rifes  unfpeakably  higher  in  heaven,  according  to  his  fupe- 
rior  advancement  in  the  knowledge  and  love  of  God,  an4 
tjivine  benevolence  to  his  church. 

His  focial  felicity,  in  a  happy  union  with  the  general 
aflembly  and  church  of  the  firft-born  which  are  writtw 
in  heaven,  will  be  InefFable  :  each  of  whom  fhall  fhine  la 
perfect  beauty,  in  the  image  of  Chrift  ;  krtd  according  ta 
their  meafure,  "be  filled  with  all  the  fuinefs  of  God.'Y^) 
Each  one  fhall  love  and  rejoice  in  ever}'  member  of  this 
blifsful  fociety,  and  receive  beatific  returns  of  love  from 
every  celeftial  member,  far  above  our  prefent  conception. 
Oh  !  how  great  is  the  reward  of  the  good  and  faithful 
fsrvant,  who  has  entered  into  the  joy  ^f  hi»  Lord  1  Whca 

^r}£^^.  iii  19, 


xlii  TTje  Improvement  of  the 

is  able  to  conceive  the  vaft  extent,  or  to  take  the  true  dl- 
menfions,  of  "  that  far  more  exceeding  and  eternal  weight 
of  glory  !"  After  millions  and  millions  of  ages  ihall  hava 
been  rolled  away,  then  the  innumerable  ages  of  an  eveti- 
lafting  duration  of  blefll'Jnefs  and  glory  fliall  ftill  remain! 
Surely  "  eye  hath  not  feen,  nor  ear  heard,  neither  hav$ 
entered  into  the  heart  of  man  the  things  which  God  hath 
prepared  for.  them  that  love  him."       I  pafs  on  to  fome 

I  M  F  RO  VE  M  E  N  T. 

This  fubjeS:  affords  a  number  of  inferences,  the  moft 
of  which  1  fhall  but  juft. mention.     . 

1.  Hence  learn  that  it  is  indeed  a  very  great  thing  to^ 
be  well  fitted  and  furnifiied  for  fo  great  and  important  an 
office,  as  the  gofpel  miniftry, 

2.  HcNCE,  how  extremely  miftaken  are  they,  who 
vainly  imagine  that  the  minifter's  office  is  very  eafy  ;  and 
that  inftead  of  living  a  laborious  life,  he  may  pafs  it  away 
in  indolent  reft-,  or  diverting  amufements. 

3.  Is  thf;,  reward  of  the  faithful  fervant  fo  great, 
hence  how  abundant  is  the  encouragement,  and  how  for- 
cible the  motive  to  fidelity  in  difcharging  the  duties  of  the 
gofpel  miniflry  !  What  are  all  our  laborious  ftudies,  and 
Jill  our  other  trials,  though  they  may  fcem  hard,  compared 
to  that  far  more  exceeding  and  eternal  weight  of  glory, 
which  fhall  be  infallibly  conferred  upon  us  if  we  ad  ijt 
charadlcr  ! 


•    Foregoing  SubjeSf.  xliii 

4.  «ENCE  learn  the  indifpenfible  duty  of  a  people 
who  are  favored  with  a  good  and  faithful  minifter,  to  fup- 
port  him  in  the  duties  of  his  ftation— that  he  may  not  be 
forced  from  the  important  work  to  which  Chrift  has  cal- 
led him,  to  furnifh  neceflarics  for  his  family  fupport. 

5.  How  defpicable  are  thofe  in  the  miniftry,  who  In- 
(lead  of  difcharging  the  duties  of  their  flation  with  fide- 
lity, apd  magnifying  their  office,  in  imitation  of  the  great 
^poftle's  example,  on  the  contrary,  bring  it  into  contempt, 
by  aaing  out  of  qharaaer  !    Inftead  of  confecrating  their 
lime  and  talents  to  Chrift,  for  the  honor  of  his  name  and 
benefit  of  'his  Church,  they  wafte    them   in   levity   and 
vanity,  or  in  the  fervice  of  Mammon,  Bacchus,  Venus, 
or  fome  other  idol.     To  what  future  contempt  and  indig- 
nation from  Chrift,  and  to  what  deplorable  wretchednefs 
do  fuch  expofe  themfelves  !    Is  not  this  too  dreadful  alas 
to  endure,  even  in   conception  I    But  thefe  hints  I  have 
not  time  to  illuftrate. 

6.  If  the  charaftcr  and  reward  of  a  good  and  faith- 
ful minifter  have  been  faithfully  rcprefented  in  the  pre- 
ceeding  part  of  this  difcourfc,  then  how  afFe£ling  to  his 
bereaved  people  flwuld  the  death  of  fuch  a  minifter  be  I 
Jt  becomes  them  in  a  day  of  adverfity  to  confider,  and 
humbly  to  eye  the  hand  of  the  fupreme  difpefer  of  events. 
Stoic  apathy,  or  infenfibility  under  the  rod  of  God,  is  ex- 
tremely difagreeable  to  the  fpiritual  difpofition  of  his  chil- 
dren. It  is  oftenfive  to  their  heavenly  father,  when  they 
defi-ifc  his  chaftening  difpenfations,  and  are  unafFedled  at 
the  'cpkcfts  of  his  difpleafure.    It  is  by  no  means  unbe- 

cpmiai; 


xliv  The.Cfjora^tr' of  th6  laU 

.coming  the  charadler  of  good  men,  that  their  ;h©erts  be 
;tenderly.  affected,  and  deeply  impretled  at  the  lofs  of  their 
jBear,  pious,,  and  ufeful  friends.  When  Mofes  thefervant 
aad  prophet  of  the  Lord  died,,  the  children  of  Ifrael  wept 
ibr  hioj  thirty  days.  When  Samuel  died,  the  Ifraeiites 
lbaient:d  him.  So  the  difciples  of  John,  when  their  maf- 
ter  was  dead,  came  and  told  Jefus,  and  poured  their  for- 
rows  into  the  ear  of  infinite  compafHon  !  So  the  elders  of 
Ephefus  wept  fore,  and  fell  on  Paul's  neck  and  kiffed  him, 
forrowing  moft  of  all  for  the  words  which  he  fpake,  that 
the}  fhould  fee  his  face  no  more.  Under  alHidion  we 
SJiould  accept  of  the  puniihment  of  our  fins :  i.  e.  we 
Ihould  be  penitently  humble  under  God's  mighty  hand  ; 
quietly  fubmilTive  to  his  holy  will,  earneftly  attentive  to 
the  voice  of  Gpd  in  his  difeipline,  in  the  exercife  of  a 
oaeek  and  teachable  temper ;  and  difpofed  in  all  eircum- 
llanQes,  to  cur  utmoll  ability,  to  Konor  and  plcafe  him. 

Such  is  the  pious  difpolation  which  ought  to  be  in  eve- 
ry coijgrcfation,  from  whom  God  takes  away  a  good  and 
faithful  minifter  :  may  this  be  your  difpofition,  my  bre- 
thren, from  whom  God  in  his  holy  providence  has  taken 
away  your  beloved  paftor,  whom  you  have  long  efteemed  aS 
SI  learned,  found,  judicious,  inftruflive,  entertaining,  faith- 
ful, and  fuccefsful  minifter.  You  have  for  a  long  courfc 
of  years  from  fabbath  to  fabbath  feen  him  in  this  defk, 
and  heard  the  great  and  moft  excellent  truths  of  God 
agreeably  iall  from  his  lips  :  and  fome  of  you  have  ftill 
oftenerfeen&heardhiminthe  private  walks  of  life.  But  his 
focialexprelHve  countenance  you  flxall  no  more  behold  \  bis 
entertaining;  leflbns  of  inftrudion  you  Ihali  no  more  hear 


Re^.  Mr.   Jonathan  Parjhns.  ^^ 

— h^s  dndearins  aftd' animating  converfatibB  pii  ihall  sw) 
g»ore  ertjoy  *till  theffe  heavefts  are  no  more  !  Alas  1  He  is 
gone  !  Gone  from  this  worfliipping  affembly  I  Gone,  foar 
ever  o-onc,  from  this  gloomy  world,  never  to  be  fcen  i«oi«. 
"■till  the  great  rifmg  day  ! 

But  though  he  is  dead,  yet  his  precious  memory,  ma« 
hy  of  his  endearing  fpeeches,  and  his  beloved  charader  y^ 
live  ;  and  fu rely  will  long  live  in  your  friendly  and  reten- 
tive minds, 

•  He  defcended  from  a  pious  and  creditable  family^  efiee- 
medand  well  beloved  by  their  acquaintance.  In  his  earl^ 
lifethere  wereftriking  appearances  of  ready  fprightly  powers, 
imd  a  certain  vigor  and  ftrength  of  mind.  While  a  mem-* 
ber  of  college,  his  laudable  proficiency  in  academical  ft«- 
dies,  difcovered  an  uncommon  acutcnefs  of  genius.  He 
was  well  fkill'd  in  the  clafTicks  :  he  had  a  remarkable  dif- 
cernment  into  the  idiom  of  the  Latin  tongue ;  and  coAild 
write  in  that  learned  language  with  unufual  elegance  and 
purity.  His  critical  Ikill  in  the  Greek  was  confiderable  5 
and  in  Hebrew  learning,  I  fuppofe  he  exceeded  moft  of 
his'  brethtefl  in  the  miniftry  in  this  remote  corner  of  tlic" 
earth.  Soon  after  he  left  college,  his  (kill  in  the  langua- 
ges, and  Alining  talent  in  compofition,  entitled  him  to  the 
oharader  of  a  very  exadt  and  accurate  fcholar. 

-He  bad  the  reputation  among  his  learned  acquaintance 
as  being  well  verfed  in  the  liberal  arts  in  general  ;  and'- 
cfjpecially  in  logical  kaining  was  thought  to  (hine  with  *' 

particul*P 


Xlvi  the  tharaSJeY  of  lie  taii' 

particular  luflre  j  and  by  fome  of  his  moft  intimate  ac- 
quaintance was  eftcemed  a  very  dextrous  and  maftjrly 

r 

reafoner. 

During  fome  of  the  firft  years  of\  his  minif!ry,  hi« 
ftyle  was  remarkably  correct,  clear,  elegant  and  nervous, 
but  after  a  courfie  of  years,  as  his  attention  was  more  en- 
gaged with  things  of  the  higheft  importance,  and  his  mind 
more  occupied  and  even  crouded  with  feverer  fludies,  his 
ftylc  became  lefs  delicate  and  flowery,  yet  continued  eafy 
and  clear,  and  perhaps  loft  nothing  of  its  pathos  and  energy. 

Me  was  a  ufeful  member  in  ecclefiaftical  councils  and 
prefbyteries,  in  many  rcfpects^  and  in  particular  as  a  hap- 
py and  dextrous  draughtsman.  A  great  variety  of  matter 
which  many  writers  without  much  time  were  unable  to 
compofe  into  any  regular  order,  under  his  commanding 
pen  would  foon  take  a  beautiful  form,  every  thing  agreea- 
bly ranged,  duly  difpofed,  and  gracefully  exprefltd. 

And  among  the  various  kinds  of  writing,  it  appeared  td 
tne,  he  rather  excelled  in  the  epiftolary  way,  as  he  was 
formed  for  fuch  remarkable  fprightlinefs,  agreeable  keen- 
nefs,  unafFecled  eafe,  neat  connexion,  and  pleafmg  vivaci- 
ty, which  appear  with  remarkable  advantage  in  this  kind 
of  writing. 

He  was  a  good  hidorian,  and  not  a  little  acquainted 
with  the  affairs  and  policies  of  the  various  kingdoms,  do- 
minions, ftates,  and  countries  of  the  earth  ;  more  cfpeti- 
ally  with  thofe  affairs  which  have  more  nearly  concerned 
the  church  of  Chrift  and  his  vifible  kingdom  in  the  world. 

which  more  efpecially  engaged  his  attention. 

H& 


Rev.  Mr.  Jomthan  Pdrfotisl  xlvii 

He  was  alfo  a  confiderable  proficient  in  the  ftudy  of 
phyfick,  and  a  practitioner  for  a  number  of  years  after  he 
began  his  miniftry,  and  by  irtany  much  admired  for  his 
ikill  in  the  healing  art.  '       - 

After  ne  had  laid  afide  the  praflice  of  phyfic,  which 
was  more  than  thirty  years  before  hrs  death,  divinity  be- 
came more  efpecially  his  favorite  ftudy,  in  v/hich.  he  was 
laborious,  and  made  great  proficiency. 

He  ever  fet  up  the  bible,  that  infallible  flandard  of  di- 
vine truth,  as  the  only  unerring  rule  of  faith  and  pradlice. 
Tho'  it  was  his  opinion  that  public  creeds  and  confeifions 
lof  faith  were  not  without  their  ufes,  and  that  they  might 
be  of  fpecial  fervice  as  public  exhibitions  of  the  religious 
fentiments  of  thofe  churches,  who  adopted  thofe  theolo- 
gical formularies. 

In  the  courfe  of  his  preachings  he  infilled  much,  and 
with  remarkable  clearnefs  upon  the  grand,  leading,  and 
moft  important  doclrines  of  divine  revelation.  In  parti- 
cular, upon  that  humbling  doftrine  of  the  dcpl6rafele  de- 
pravity of  mankind  fince  the  fall ;  that  by  nature  they  ar6 
dead  in  trefpafles  and  fins. — He  Vi^as  particular  as  to  the 
oeconomy  of  redemption  : — the  important  do6lrines  oF  the 
lacred  trinity  : — the  offices  which  each  divine  perfon  fuf- 
tains  and  executes  in  the  affair  of  eur  redemption.  Who 
was  more  full  in  the  doctrines  of  grace  j  or  that  could  fet 
them  in  a  more  convincing,  amiable,  and  finking  light 
than  he  !  Or  who  better  taught  the  nature  and  necefEty 
of  the  new  birth  !  Of  progreflive  fanaification  !     Who 

Q  placed 


xJviii  The  Chara^er  of  tht  late  - 

placed  in  a  clearer  light  the  efHcacious  agency  of  the  hoi/ 
fpirit  in  the  application  of  the  benefits  of  redemption  :  or 
ill  the  rife  and  progrefs  of  a  faving  work  of  God  in  the 
fouls  of  the  eledl:  !  Their  j unification  through  the  im- 
puted righteoufnefs  of  Chrift,  received  by  faith  alone  ! 

He  has  labored  hard  to  guard  his  people  againft  all  dan- 
gerous errors  and  miftakes  j  in  particular,  againft  the  gid- 
dy wildnefs  of  enthufiafm,  and  the  licentious  tenets  of  an- 
tinomian  delufion. 

IFIe  was  efteemed  an  exceeding  evangelical  and  experi- 
mental preacher,  very  clofe,  particular  and  diftinguifhing. 
.  Numerous  were  his  critical  marks  of  true  holinefs,  or  rules 
of  trial,  to  difcriminatC  between  the  precious  and  the  vile; 
or  to  point  out  the  difference  between  faving  grace  and  its 
counterfeits  ;  and  he  carefully  varied  his  addrefles  accor- 
ding to  the  different  flat®,  cafes,  and  circumftances  of  the 
Various  clafles  of  his  hearers. 

With  great  diligence  and  perfevcrance  he  fearched  the 
fcriptures,  and  meditated  in  them  day  and  night ;  and 
i'uch  was  his  acquaintance  with  them,  as  that  fome  were 
almoft  ready  to  call  him  a  perfe£l:  Apcllos.  In  the  fa- 
crcd  volume  he  found  an  incxhauftible  treafury  of  truths 
the  moft  ufeful  and  entertaining,  by  which,  through  grace, 
he  both  enriched  himfelf  and  others.  He  brought  forth 
•ut  of  his  treafure  things  new  as  well  as  old.  In  the 
courfe  of  his  miniftry  he  carefully  avoided  the  example  of 
thofe  who  move  round  and  round  in  the  fame  narrow  cir- 
cle, infifting  on  a  few  fubje^s  in  an  endlefs  and  tediou* 

tepetition 


Rev.  Mr.  Jonathan  'Par fans  xllx 

repetition,  but  he  moved  forward  in  a  fphere*  truly  exten- 
five,  and  proceeded  on  a  large  plan,  from  one  important 
and  entertaining  truth  to  another,  in  a  grateful  and  almoft 
endlefs  variety.  On  this  account  he  was  highly  efteemed 
by  the  judicious. 

In  fermonizing,  his  method  was  correal,  natural,  eafy, 
and  clear  :  the  matter  weighfy  j  commonly  exprefled  in 
an  advantageous  ftyle,  eafy  but  animating.  For  the  moft 
part  he  was  both  doctrinal  and  pradlical  in  the  fame  fer- 
raon  J  i.  e.  in  the  former  part  he  endeavored  to  elucidate 
or  clear  up  fome  doctrinal  point,  to  eftabli/h  and  confirm 
it  by  proper  evidence,  to  fet  it  in  the  moft  plain  and  cbn^ 
vincing  point  of  light,  anfwer*obje<5lions  if  needful,  con- 
fider  cafes  of  confcience,  &c.  This  with  a  view  to  make 
his  hearers  more  and  more  knowing  in  divinity,  or  to  re- 
move fcruples  from  their  minds.  Then  in  a  pathetic  ap- 
plication to  their  confciencs,  he  would  endeavor  not  only 
to  make  them  fee,  but  feel,  how  interefting  the  fubje£t 
was  to  them,  as  it  concerned  their  fouls  eternal  falvation 
or  damnation,  and  fo  command  their  hopes  or  fears  ;  or 
fliew  how  the  glory  of  God  was  concerned,  and  fo  exdite 
the  pious  hopes  and  feais  of  his  children,  that  fo  the  fpiri- 
tual  and  natural  fprings  of  a£lion  might  be  efFe£lually 
moved.  He  endeavored  fo  to  place  truth  before  his  audi- 
tory, as  that  it  might  defcend  through  the  underftanding 
and  from  thence  fink  into  the  heart  vyith  the  utmoft 

influence. 

t 

JIe  had  a  ready  and  fruitful  invention,  a  rich  and  livelj^: 

iJiiagination,  and  a  clear  and  commaAdin^  vqice,  which  h© 


I  Tht  CharoHer  of  the  hie 

cpuld  vary  with.  eaJe,.  and-  to  great  advantage,  la  his  de- 
livery, he  Cpoke  with  proper  deliberation,  neither,  quick 
nor  flow:  and  with  uttnoft  eafe  he  could  give  a  remarka- 
ble emphafis  to  his  e^cpreflions,  and  fo  happily  variate  the 
manner  of  his  pronunciaticin,  according  to  the  various  na- 
ture of  his  fubjeds,  as  that  his  elocution  was  either  fo- 
lemn  and  grave,  majeftic  and  commanding,  terrifying  and 
alarminc;,  foft  and  perfuafive,  gentle  and  melting,  infinua- 
ting  and  alluring,  as  occafion  required.  Thefe  minlfterial 
qualities,  together  with  a  remarkable  fenfe  of  the  weight 
and  importance  of  divine  things,  with  which  his  heart 
many  times  was  apparently  imprefled,  rendered  him  a  very 
pathetic,  popular,  and  ufeful  preacher. 

Oh  !  with  what  aflonifliing  terrors  have  I  heard  %  him 
leprefent  the  torments  of  hell,  and  the  imminent,  amazing 
clanger,  of  the  impenitent  fmner  !  With  what  glowing  co- 
lours, and  fweetly  furpriaing  language  would  he  paint  the 
glories  of  heaven,  and  defcribe  the  holy  and  elevated  joys 
of  immortality  I  In  what  melting  ftrains  would  he  repre- 
fent  the  fufferlngs  of  Chrift,  and  his  dying  love  to  finners  ? 
So  lively  were  his  defcriptions  of  the  great  Redeemer's  ex- 
cruciating fufFerings,  as  that  the  folemn  fcenes  of  Gethfe- 
mane  and  Calvary  would  feem  to  open  afrefli  to  the  view, 
and  revive  anew  in  the  imagination  of  his  auditory ;  {& 
that  Chrift  might  be  faid  to  be  fet  forth  crucified  before 
their  eyes,  in  his  animated  defcriptions,  as  well  as  in  the 
facramental  fymbols.  With  what  alluring  perfuafions 
vjl^ould  he  pray  and  intreat  finners,  in  Chrift's  ilead,  to  be 

reconciled 

4^  In  youn-ger  life  I  enjoyed  his  puachif^  two  years^  at  Jiyr^ 


Rgv,  Mr,  yanathan  Parfmis  11 

recpnGlied  to-  God  !  Such  was  the  apparent  fervor  of  his 
fpirit,  and  the  tender  emotions  of  his  companionate  heart, 
as  that  fometimes  he  would  appear  as  a  flame  of  fire,  and 
then  all  diflblved  in  tears.  Some  of  his  dated  hearers 
have  not  fcrYipled  to  call  him  one  of  the  greateft  preach- 
ers of  the  prefent  age. 

In  his  extemporaneous  performances,  he  was  remarka- 
bly correft,  his  fentiments  well  ranged,  his  words  aptly 
chofen,  and  each  word  in  its  proper  place.  He  excelled 
moft  of  his  brethren  in  the  miniftry  as  to  the  gift  of  pray- 
er. He  had  a  fpecial  command  of  proper  and  pertinent 
exprefiions  in  his  addrefTes  to  heaven  :  fometimes  he  was 
remarkably  laconic  and  comprehenfive  ;  at  other  times 
agreeably  copious  and  difFufive.  He  never  made  the 
fame  prayer  twice,  but  excelled  in  an  extraordinary  va- 
riety both  as  to  fubftance  and  expreffion.  He  could  ex- 
cellently adapt  himfelf  with  much  propriety  and  pertinen- 
cy to  fpecial  occafions,  and  fudden  emergencies.  At  times 
be  feemed  to  come  near  to  God's  throne  of  grace,  and 
pour  out  his  foul  before  him  in  the  moft  ardent  defires  and 
devout  addrefles.  And  it  has  been  reported,  that  God  in 
the  courfe  of  his  providence  has  granted  him  fome  fignal 
anf'.vers.  * 

DuR-fNG  the  laft  thirty  years  of  his  life,  he  has  mini- 
flrred  to  one  of  the  largeft  congregations  upon  the  conti- 
nent ;  and  his  labors  have  been  abundant,  even  to  the  ut- 

moft 

*  One  in  ft  mice  is  s  kind  of  mractiJous  cure  of  a  ycung  us^ 
jrt^n  at  Chfbacco,  while  he  tvas  at  praiycr. 


]ii  The  CharaSfer  of  the  late 

mt/ft  of  his  power,  and  fometimes  beyond  it :  this  is  evi- 
<Tent,  as  his  conftitution,  which  vv^s  delicate,  has  at  times 
funk  under  the  unequal  burden. 

He  was  not  only  indefatigable  in  his  ftudics,  but  alfo 
very  vigilant  of  the  ftatc  of  his  numerous  flock,  applied, 
lumfelf  with  great  care  and  fidelity  to  minifter  to  them, 
Vioi  only  in  public,  but  in  private,  according  to  their  par- 
ticular cafes,  and  different  circumftances. 
• 

Kis  remarkable  labors  and  diligence  in  his  office  were 
liouored  and  crowned  with  an  anfwerable  bleffincr  from 
heaven.  While  he  miniftred  to  his  people  at  Lyme,  ho 
had  many  feals  of  his  miniftry  :  at  a  time  of  uncommoa 
effufion  of  God's  fpirit  of  grace,  he  entertained  charitable 
hopes  that  near  two  hundred  fouls  were  favingly  renewed. 
And  in  this  town  he  has  with  pious  pleafure  feen  the  fuc-. 
cefs  of  his  miniftry  in  a  happy  rcyival  of  religion,  num- 
bers flocking  to  Chrift,  and  following  the  Lamb  of  God. 
"U'iiither foe ver  he  goeth,  exemplifying  the  religion  of  Jefua 
in  a  fliining  eourfe  of  chriftian  obedience,  fome  of  wihom 
have  excelled  in  divine  knowledge,  and  pious  liberality. 

Ke  \vas  a  man  of  uncommon  fenfibility  of  heart,  of  a. 
delicate  turn  and  keen  relifli  for  friendfhip,  moft  conftant 
and  faithful  in  his  friendly  connexions.  For  a  eourfe  of 
years  he  cultivated  a  large  corrcfpondence  abroad,  particu- 
larly v;ith  a  number  of  learned,  ingenious,  and  pious  mi- 
liifters  of  the  church  of  Scotland.  He  loved  to  fte  the 
TJiOurncr  comforted,  tlie  diflrcfled  relieved,  the  poor  affift- 
eC;,  arJ  the  meek  exalted.     I  have  beei^  privy  to  a  remar^-^ 


k-ev.  Mr.  Jmaihcn  Pi:rfe:n.  -154 

able  inflancc  of  hi&  pious  liberality,  but  what  were  ths 
number  of  his  fccret  alms  the  world  rnui'l  be, ignorant  mir- 
til  he  fliall  be  revvard^d  openly.  He  knev/  well  what  be- 
longed to  a  polite  addrefs,  and  courtly  language  to  the 
gteat,  whom  he  was  di-fpofed  to  treat  with  a  becoirung  re- 
fpe£l,  but  he  had  too  much  greatnefs  and  dignity  of  mind 
to  ftoop  to  the  ignoble  fervice  of  flattery  ;  or  to  move  a 
iinglc  finger  to  varnifh  or  gild  the  vices,  of  men  lK>wej/'3r 
high  they  might  rife  in  worldly  wealth,  grandeur  and  pow- 
er 3  or  however  they  were  flattered,  courted  and  adored  bj 
others.  Probably  he  would  not  have  meanly  ti-uckled  in  a 
way  of  adulation,  or  even  have  difguifed  his  religious  fen- 
tirnents  in  a  way  of  honoring  tyrannic  power,  to  have 
gained  a  kingdom. 

Among  his  friends  and  Familiar  acquaintance,  be  xvas 
very  free,  pleafant  and  fociable ;  but  iKver  talkative,  be- 
yond the  bounds  of  true  decency  and  politenefs.  Some^ 
times  he  would  give  feme  fcope  to  his  enlivening  v/it,  zrnl 
iprightly  humor  ;  but  would  cautioufly  guard  againU  all 
levity  and  vanity,  as  knowing  what  belonged  to  the  gravi- 
ty of  his  office  j  and  the  importance  of  abflaining  from  all 
appearance  of  evil.  He  could  be  meek,  withou.t  mean 
"nefs  ;  humble,  without  fervIHty  ;  pleafant  and  chearfulf 
without  levity  ;  ferious  and  grave,  without  melancholy  ; 
devout  without  fuperftltion  ;  zealous  againft  men's  vices, 
without  bitternefs  to  their  perfons. 

In  a  word,  through  the  main  courfe  of  his  miniftry,  he 
gave  us  reafon  to  believe,  that  he  lived  by  faith  in  the  Son 
«f  God,  relied  on  his  righteoufnefs,  and  depended  on  his 

iufliciency 


•  !»v  The  Chara^et  of  the  tatt 

fufficiency.  That  he  was  a  true  lover  of  the  faprenle  be- 
ing, and  of  the  divine  redeemer  ;  €arneftiy  feeking  the  glo- 
ry of  his  name,  and  the  interefts  of  his  kingdom  .-—Was 
a  faithful  friend  of  mankind  j— laborious  and  dilirentin 
his  work  ; — Was  a  man  of  prayer  :-^And  in  his  life  and 
converfation  he  endeavored  to  exemplify  that  religion  which 
he  preached  to  others.  And  thus  was  a  good  and  faithful 
fervant  of  Jefus  Chrift. 

If  any  fhould  enquire,  Did  he  then  rife  fuperior  to  all 
human  imperfedtion  ?  This  is  by  no  means  pretended. 
He  had  his  infirmities,  of  which  none  was  more  fenfible 
than  he  \  as  is  evident  in  many  parts  of  his  private  diary, 
where  he  humbly  laments  before  God  that  he  was  no  more 
conformed,  in  heart  and  life  to  the  rule  of  his  duty.  He 
was  a  mafh  fubject  to  like  pafiions  as  we  are,  which  to  go- 
vern agreeably  to  the  pious  defires  of  his  own  heart,  under 
certain  trials,  required  his  vigorous  endeavors,  in  which  he 
did  not  always  fucceed  to  his  own  fatisfadtion. 

But  tho'  his  natural  pafllons  were  ftrong,  I  have  known 
him  under  a  long  feries  of  fevere provoking  trials,  (at  Lyme) 
behave  with  a  meeknefs,  truly  exemplary  and  furprizing* 
Such  was  the  power  of  divine  grace,  which  was  fufHcient 
for  him» 

He  was  not  v/ithout  fome  degree  of  inflability  in  his 
conftitution  j  from  whence  fome  men,  who  have  been 
thought  unfriendly  to  him,  took  occafion  to  flyle  him  Je- 
fuitical,  as  tho'  he  were  a  man  of  duplicity  j  but  had  they 
a  juft  and  impartial  view  of  his  true  charafter,  we  truff, 

they 


,,      Rev,  Air.    'Jonathan  parfons,  '\^ 

they  muft  have  efteemed  him  an  Jfraelite  indeed.  For  how- 
ever in  leiTer  matters,  his  judgment  and  difpdrition  migb.t 
vary  at  different  times  ;■ — yet  from  the  rime  when  he  dates 
his  converfion,  which  was  at  leaft  thirty  five  years  before 
his  death,  he  has  appeared  in  an  unwavering  manner  to 
adhere  to  the  great,  efleotial  and  infinitely  important  doc- 
trines of  chriftianity  ;  with  unfhaken  courage  to  exerf: 
himfelf  for  their  fuppcrt  and  defence,  to  pay  a  moft  facred 
regard  to  all  the  precepts  of  our  moft.  holy  religion,  not 
only  in  an  uninterrupted  courfe  of  excellent,  enlightening, 
clofe,  pungent,  and  animating  fermons,  but  alfo  in  a  life 
of  great  ftritinefs,  labor,  felf-denial,  and  apparent  deyo- 
tednefs  to  God,  whofe  glcry  he  feemed  to  make  the  cen- 
tral point  of  his  vigorous  aims,  and  unwearied  endeavors* 
In  thefe  refpeils  he  has  fhewn ,  himfelf  to  be  a  man  of 
chriftian  uniformity,  and  exemplary  stability.  Oh 
how  happy  to  be  taught,  animated,  fupported  and  guided 
by  him  vt'ho  is  the  fame  ycfterday,  to  day,  and  for  ever. 

During  the  laft  three  months  of  his  lif?  he  was  con- 
fined, and  his  bodily  anguilh  was  daily  increafing  ;  *  "yet 
with  chriftian  fortitude  he  endured  all.  His  profbeci  of 
diftblution  towards  the  laft  part  of  his  illnefs  was  clear — 
near — certain  !  His  declarations  of  his  conftant  fenfe  of 
the  prefence  and  peace  or  a  God  in  Chrift ;  of  his  unwa- 
vering aflurance  of  an  intcreft  in  his  favor ;  of  his  longing 
to  meet  with  death,  and  fteady  confidence  of  being  fup- 
ported in  it  J  and  joy  at  the  appre*henrions  of  its  nearnefs, 
Vftrt  on  many  occafions  (when  he  could  fpeak)  refrefhing 
H  entertainment 

*  This  laji  paragraph  was  fxtra^ed  out  of  the  EJJex  Jour* 
nal  ^c. 


hi  J^n  Addrefs  u  the 

entertainment  to  his  friends  that  fat  around  his  bed.  All 
his  anxieties  were  occafioned  by  his  flock  ;  their  cafe  feem- 
ed  to  lie  nearer  to,  and  heavier  on  his  heart,  than  his  own  : 
but  at  laft,  after  long  hard  ftruggling,  he  fweetly  and  fi- 

lently  flept  away  into  the  bofom  of  his  Lord"' From 

whom,  we  truft,  he  received  that  chearing  bcnedidion 
Well  done  I  thou  good  and  faithful  fervanty  enter  thou  into  the 
joy  of  thy   Lord  I" 

But  while  your  beloved  paftor  is  afcended,  as  you  truft, 
Co  the  joys  of  immortality,  are  you  not  funk  under  the 
weight  of  diflieartning  forrows  ?  Indeed,  it  becomes  you 
to  mourn  with  keen  fenfibility  under  God's  chaftifing 
hand  y  but  efpecially  to  make  the  beft  improvement  pf  fo 
inftru6live  a  providence.  This  forrowful  occafion  then 
feems  to  invite  a  few  words  by  way  of  addrefs  to  you,  with 
whom  this  fervant  of  God  hath  been  fo  nearly  conned^ed. 

First,  I  would  addrefs  myfelf  to  the  bereaved  children. 

My  dear  friends,  with  the  tendered  afFedion  I  can  lym- 
pathize  with  you  under  the  corredtive  frowns  of  heaven. 
The  great  dilpofer  of  all  things  has  taken  away  not  only 
your  venerable  and  inftruclive  minifter,  but  alfo  your  dear 
and  afFedionate  father,  at  a  ftroke.  He  might  well  have 
been  very  dear  to  you,  confidered  only  in  the  facred  and 
important  connexion,  as  your  fpiritual  guide  j  but  in  ad- 
dition to  that,  you  were  united  to  him  by  the  fweet  and 
endearing  ties  of  nature  ;  from  whence  has  arifen  a  plea- 
fant,  mutual  interCourfe  of  natural  afFedion  :  add  to  this 
the  innumerable  inftances  of  the  lively  and  flriking  exer- 

cifc 


henaved   Children  Ivii 

cife  of  paternal  love,  delicate  friendfhip,  and  afFe^lionate 
tendernefs,  which  you  have  received  in  the  courfe  of  your 
education,  under  his  kind  fmiles,  nurturing  hand  and 
obliging  prote£lion.  So  that  not  only  your  high  efteem  of 
his  venerable  office  and  character,  but  alfo  your  filial  affec- 
tion, and  natural  gratitude,  have  joined  their  influences  to 
unite  and  bind  your  hearts  to  him  by  ftrong  and  endear- 
ing bands.  When  fuch  an  union  is  diflblved  by  the  hand 
©f  death,  a  keen  pain  is  excited  in  furviving  relatives  as  if 
the  bands  of  nature  were  burft,  or  their  hearts  rent  afunder. 

But  however  trying  and  diftreiling  this  difpenfation  be, 
confider,  it  is  ordered  by  God,  a  Being  of  unerring  re<E^i„ 
tude  and  boundlefs  goodnefs.  In  this,  he  has  aimed  at 
wife  and  holy  ends,  worthy  of  himfelf  :  among  the  vari- 
ous ranks  of  created  beings,  he  never  yet  injured  a  fingle 
individual.  This  confideration,  were  there  no  other,  might 
well  be  enough  to  filence  a  thoufand  complaints  rifing  iji 
the  heart  of  a  mourner.  And  though  for  the  prefent  you 
may  be  without  a  chearing  view  of  the  wifdo;n  and  good- 
nefs of  God  in  this  his  corredlive  frown  ;  yet  you  may 
?ojoy  that  valuable  favor  hereafter,  if  the  corredlion  prove> 
falutary,  and  yield  the  peaceable  fruits  of  rightegufnefs. 

We  live  in  a  world  of  fin  which  is  infeparably  con- 
nested  with  forrow.  It  is  good  for  us  at  times  to  have  omjc 
hearts  wrung  with  pain,  that  we  rnay  hate  and  dread  fin 
the  more,  which  is  the  moral,  meritorious  caufe  of  all  the 
natural  evils  and  diftrefies  that  fall  to,  our  lot.  The  fchool  cf 
^ffli£lion,  if  we  are  fuitably  fludious  in  it^  may  afford  us 
ffme  of  the  nobleft  lefTonSj  and  the  richeft  as  well  as  that 


JviJi  An  Jddrefs  ii>  the  bereaved 

pleafantefl:  inflruiSHons  : — we  may  learn  to  be  more  wean- 
ed from  the  world,  and  become  more  heavenly-minded  j — 
to  depend  lefs  upon  the  creature^  empty  and  deceitful,  and 
more  upon  the  all-fufficient  Creator;  to  fee  an  end  of  per*- 
fc£libn  here  below,  turn  ofF  our  eyes  from  beholding  vani- 
ty, to  lift  them  up  and  fix  them  more  intenfely  upon  the 
tranfcendent   glories  above  ;   that  while  we  dwell  belov/, 

our  converfation    be  in  heaven and  learn   to   make 

quicker  and  nobler  advances,  in  our  preparation  for  that 
world  of  blefl'jdnefs.  Such  inftruilions,  (oh  how  impor- 
tant !)  have  often  been  given,  and  learned  in  the  fchool  of 
afHiclion. 

Even  our  exalted  redeemer  was  once  a  man  of  forrows 
•—when  he  dwelt  in  this  valley  of  tears,  and  was  alfb 
taught  In  the  fcliool  of  afflidiion,  and  made  great  profici- 
ency in  learning.  Infallible  ihfpiration  informs  that  H<^ 
harmed  obedience  by  the  things  that  he  fuffered.  {/)  And  He 
tvas  nmdeperfeSl  through  fnffirlngs,  (t)  In  humble  imita- 
tion of  his  divine  example,  may  we  alfo  learn  obedience 
by  the  things  which  we  fuffer.  And  under  that  falutary 
difcipline.  Oh*  may  "we "all  "make  more  rapid  advances  to- 
wards that  glorious  flandard  of  perfedlon  ! 

Your  afrlic^lon  may  fecm  heavy,  but  it  is  comparative- 
ly lip;ht.  It  is,  inconteftably  veiy  light  compared  with  the 
meritorious  caufe  of  it ;  it  is  alfo  light  compared  to  the 
future  glpry  which  you  (hall  (hare,  if  through  grace,  you 
rightly  improve  under  it.  If  you  pleafe  God  under  his 
rod,  ail  things  {hall  work  together  for  your  good,  and  you 

ihaU 
JJ)Heb.w,  8.     {t)Chap,  W.  lo. 


Church  and  Congregatiok.  \iiL 

iliall  enjoy  the  fociety  of  your  pious  relatives  hereafter  to 
a  thoufand  times  greater  advantage  than  ever  yo\x  did,  or 
could  have  done,  amidft  the  darknefs,  the  fins  and  forrows 
of  the  prefent  imperfedt  ftate.  Double  your  diligence 
then  in  preparing  for  the  future  ftate  of  bleflednefs  and 
glory. 

Vou  have  loft  your  earthly  Father  ;  may  the  father  of 
mercies,  the  God  of  all  confolation  be  your  father  and  c- 
verlafting  portion  !  You  have  loft  your  paftor  ;  may  the 
Lord  Jefus  Chrift,  the  great  ftiepherd  of  the  ftieep,  the  on-  • 
ly  wife  God  our  faviour,  be  your  teacher  and  inftru£lor, 
and  make  you  wife  to  eternal  falvation  !  And  may  your 
light  affliction,  which  Is  but  for  a  moment^  work  for  you 
a  far  more  exceeding  and  eternal  weight  of  glory  !  (u) 

I  pafs  on  to  a  Second  Addrefs,  which  is  directed  to 
the  bereaved  church  and  congregation. 

Men,  Brethren,  and  Fathers  ;  it  is  your  duty  and  in- 
tereft  to  humble  yourfelves  under  the  mighty  hand  of  God, 
which  he  has  ftretched  over  you  in  his  holy  providence, 
ferioufly  to  confider  the  meritorious  caufe  of  this  corre£t- 
ive  difpenfation,  to  examine  what  improvements  you  have 
made  under  the  labors  of  that  good  and  faithful  fervant  of 
God,  whofe  miniftry  you  enjoyed  for  a  courfe  of  years, 
and  whom  you  fo  juftly  efteemcd  and  honored. 

Be  exhorted  then  to  give  the  more  earneft  heed  to  the 
things  you  have  heard,  left  at  any  time  you  fhould  let 
tjiem  flip.     The  excellent  feimons  of  your  late  Paftor 

muft 

(u)  2  Ca\  iv  17, 


Ix  An  Addrefs  to  the  bereaved 

inuft,  in  a  fenfe,  be  preached  over  again  in  your  hearing  ; 
but  oh  !  in  a  manner  how  different  from  that  in  which 
you  heard  them  delivered  before  !  If  you  afk  me  when, 
and  where  this  ihall  be  ?  I  anfwer,  at  the  day  of  judg- 
ment, before  the  awful  tribunal  of  Chrift,  in  the  prefence 
of  an  affembled  world.  It  fhall  then  be  known  what  doc- 
trines you  were  taught,  what  arguments  were  offered, 
v/hat  motives  w^ire  urged,  what  pathetic  addreffes  were 
niade,  and  what  allurements  were  ufed.  What  effeft  the 
termons  have  had  upon  you,  fhall  be  critically  examined, 
snd  the  truth  fliall  appear  without  any  difguife  or  mifre- 
prefentatioij.  Whether  you  received  or  rejected  the  great 
truths  and  meffages  from  God  by  his  late  ambaflador,  will 
clearly  appear  in  the  light  of  the  great  day. 

When  you  have  heard  of  your  ftate  of  fin  and  guilt 
by  nature,  by  God's  faithful  minifter  fet  before  you,  ac- 
cording to  infallible  infpiration,  it  will  be  demanded  and 
tieterrnined  at  the  great  day,  whether  you  w?cre"fultably 
affected  with  it,  and  pvopsrly  folicitous  to  be  delivered 
from  it. 

When  you  have  had  the  glorious  plan  of  {alvalion  by 
our  Lord  Jefus  ChriO;  laid  before  you,  in  the  plain,  beau- 
tiful, flrong,  and  fLriking  light  of  divine  revelation,  it  wijl 
be  m.ade  to  appear  at  the  day  of  decifi,on,  whether  you 
heartily  acquiefced  in  it,  or  rejected  it  as  difagreeable  to 
the  grofs  rclifh,   or  unhallowed  dirpofition  of  your  minds. 

When  j^ou  heard  the  doflrines  of  divine  grace  clearly 
cxplainedj  and  inconteftably  proved — the  infalliye  Judge 

VV'U 


Omrch  and  Congregation,  Ixi 

will  hereafter  determine,  whether  cotrefpondlng  impreffi- 
ens  were  made  on  your  hearts,  whether  with  humble  gra~ 
titude  you  received  them,  or  treated  thera  with  neglect 
and  difapprobation. 

When  the  perfonal  and  mediatorial  glories  of  the  Son 
of  God,  our  great  Redeemer,  have  been  propofcd  as  themes 
for  your  contemplation,  and  when  the  important  dodrine 
of  his  divinity  has  been  evinced  and  fupported  by  the 
ftrongeft  arguments,  placed  in  the  moft  eaiy  and  convin- 
cing light,  and  when  you  have  heard  his  fuperhumane  ex- 
cellencies and  divine  beauties  reprefented,  or  feen  them 
difplayed  in  the  light  of  divine  revelation,  it  fhall  be  infal- 
libly decided,  whether '  you  efleemed  him  as  the  chief, 
among  ten  thoufand,  and  loved  him  as  altogether  lovely, 
or  undervaluecf  and  rejedled  him: 

When  the  nature  and  neceflity  of  regeneration  ani 
faving  converfion  have  been  clearly  exhibited  before  you, 
whether  you  in  a  ftate  of  nature  were  greatly  engaged,  ot 
very  indifferent  about  your  being  the  fubjea  of  this  moft 
important  change,  fhall  be  then  known  to  all  worlds, 

Whei*  the  doarine  of  the  abfolute  rieceffity  of  juftlfi- 
cation  before  God,l)y  the  imputed  righteoufnefs  of  Chrift 
has  been  preached,  it  {hall  be  publicly  feen  hereafter,  whe- 
ther you  fought  it  by  faith,  or  as  it  were  by  the  dSeds 

©F    THE    LAW. 

When  you  heard  of  the  abfolute  neceflity  of  true  ho- 
iinefs  and  a  ;|fe  devoted  to  God,  it  fhall  be  demanded  and 
«2etermined  another  day,  whether  >ouwere  ardently  defi- 

rous 


Iidi  An  Addrefi  to  the  hereaved 

rous  of  perfe(^ing  holinefs  io  the  fear  of  QcJ,  and  pf  walk- 
ing to  heaven  in  that  moft  lovely  road  :  or  whether  you 
was  not  rather  uifpoled  to  be  carelcfs  ;  or  to  turn  the  grace 
of  God  into  lafcivioufnefs,  and  make  Chriil  the  niinlder 
of  fin. 

Vv^HEN  the  nature  of  true  religion  as  difllngulfhed  from 
counterfeits,  and  critical  rules  of  trial  vvere  laid  before 
you,  it  will  be  made  to  appear  at  the  day  of  decifion,  v/he- 
tber,  with  proper  fidelity  and  fcrutirjy,  you  engaged  in  the 
great  work  of  felf-examination.  > 

When  you  who  are  parents,  or  heads  pf  families  have 
Leen  repeatedly  urged  to  the  practice  of  that  great  duty  of 
regular  government  and  vifible  religion  in  your  families, 
and  the  vaft  importance  of  the  good  education  of  children 
or  fervants — the  infallible  Judge  will  hereafter  determine^ 
whether  you  made  confcience,  injthe  ufe  of  your  beft  en- 
deavors, to  difcharge  parental  duties,  or  were  criminally 
negligent. 

Whew  vice  has  been  reproved,  and  painted  in  its  hide- 
ous deformity,  and  virtue  recommended  in  her  own  attrac- 
tive, illuilrious,  and  truly  diyiiie  charms  ; —  itfliall  be  in- 
fallibly decided,  whetjier  your  heart  was  difafFecled  to  the 
former,  and  enamoured  wjth  the  latter. 

And  w^hen  you  have  heard  of  the  glories  of  heaven, 
and  torments  of  hell,  it  Ihall  be  known  to  the  whole  af- 
fembled  world,  whether  you  vvere  properly  folicitous  to 
avoid  the  eternal  abodes  of  horror,  and  fecup  a  title  to  the 
ineffable  delights'of  immortality,  in  the  kingdom  of  glory. 

Mt 


Church  and  Congregation'k.  Jxili 

My  brethren,  when  thefe  important  matters,  with  nu- 
merous others,  fhall  be  canvafTed,  and  you  cloiely  preflej 
with  the  moft  pungent  interrogatories,  at  the  great  day  o£ 
decifion,  there  will  not  be  one  drowfy,  inattentive  hearer. 
Every  heart  will  be  penetrated,  and  every  faculty  engaged. 
This  will  be  a  joyful  day  to  thofe  of  you,  who,  through 
grace,  love  the  truth,  delight  in  it,  feed  upon  it,  walk  in 
it,  and  are  cordially  obedient  to  it :  you  will  find  the 
Judge  your  friend,  whofe  condefeending  fmile  will  be  to 
you,  as  the  dawn  of  heaven.  But  as  to  impenitent  fm- 
ners,  a  fliivering  horror  will  run  thrilling  through  every 
vein  and  nerve  of  their  vital  frame  ;  and  unutterable  dread, 
diftrefs,  and  confternation  fhall  feizc  and  fill  their  guilty 
fouls.  If  any  here  prefent,  who  have  lived  under  the  mi- 
niftration  of  your  late  paftor,  fhall  be  found  hereafter 
among  this  miferable  number  at  the  Judge's  left  hand, 
then  wretched  beyond  expreffion  will  you  be  !  All  the 
means  of  grace  you  have  enjoyed,  every  fermon  you  have 
heard  j  yea,  every  invitation  and  offer  which  have  been 
made  you,  every  argument  and  motive  agreeable  to  the 
mind  of  Chrifl  which  have  been  prelTed  upon  you,  every 
gentle  and  endearing  entreaty  to  return  to  God  and  hap- 
pinefs,  through  Chrifl,  which  you  have  heard,  will  b,« 
brought  in  judgment  againfl  you.  Oh  !  how  dreadful  ths 
reckoning  !  how  difmal  the  fcore  of  your  guilt !  But  God 
forbid  !  Grace  prevent  that  this  fhould  be  the  lot  of  any 
one  here  preftnt  ! 

In  the  mean  time,  it  will  be  your  hlgheft  wifdom  (o  to 
live  according  to  the  fpirit  and  rules  of  chriftianity,  as 

I  tha; 


Jxlv  -^n  ad^efs  to  thi  Bereaved 

that  your  whole  life  may  be  one  continued  preparation  for 
El  future  judgment,  and  a  ftate  of  endlefs  perfection  in  ho- 
linefs  and  felicity.  A  life  of  true  preparation,  is  a  life 
truly  devoted  to  God  through  our  Lord  Jcfus  Chrift  j  or, 
a  voluntary  conformity  to  the  befl:  of  beings,  and  an  inter- 
courfe  w-'ith  him,  through  our  divine  mediator.  And  fo 
far  as  we  are  conformed  to  him  who  is  the  fountain  of 
being  and  bleiTednefs^  we  are  animated  by  his  fpirit,  aim 
at  the  fame  ends,  and  rejoice  in  the  fame  intereils  with  our 
divine  leader,  the  Captain  of  our  falvation. 

This  direction  which  I  have  now  given  as  a  prepara- 
tive to  future  bleffednefs  may  be  fummed  up  in  fewer  words^ 
viz.  Live  in  the  exercise  of  divine  love.  This 
is  the  way  to  a  happy  life  here,  and  perfect  glory  hereaf- 
ter. Divine  love  is  the  fum  of  duty,  and,  confidered  in 
its  happy  fruits  and  bleffed  confequences,  it  is  the  fum  of 
blelTednefs.  In  a  word,  it  comprifes  holinefs  and  hap- 
pinefs. 

A  fpirit  of  divine  love  and  peace,  is  not  only  moil  ami- 
able, but  eminently  ufeful  for  a  people,  who,  like  you,  are 
as  fliecp  without  a  fhepherd,  as  it  may  allure  a  minifter  of 
tlic  fame  lovely  difpofitlon  to  fix  his  refidcnce  among  them, 
and  feed  them  with  knowledge  and  underftanding  j  where- 
as an  unchriftian,  illiberal  and  malevolent  fpirit,  is  as  con- 
trary to  the  difpofitlon  of  a  truly  great  and  pious  divine, 
as  light  is  to  darknefs. 

Divine  love  will  be  your  beft  defence  againfi;  your  fpi- 
ritual  enemies,  an  impregnable  armour  againft  the  attacks 

of 


Church  md  CoTtgngaim,  Ivf 

©f  Satan  and  his  inftruments  ;  for  if  we  live  in  love  a.n4 
peace,  the  God  of  love  and  peace  shall  re  with 
you  :  and  who  will  harm  you,  if  ye  be  follow-. 
FRS  OF  THAT  WHICH  IS  GOOD  ?  There  is  a  divine 
dignity,  a  true  chriftian  grandeur  in  a  pacific,  forgiving, 
benevolent  fpirit,  whereby  a  privair  chriftian,  or  church, 
may  rife  fuperior  to  their  abufers,  and  return  good  for 
€vil.  This  is  truly  great,  excellent  and  divine,  whi^eas 
the  contrary  fpirit,  is  low,  little,  mean,  defpicable,  an3 
worfe  than  brutifli,  (x)  where  both  tempers  are  elegantly 
and  pathetically  defcribed  and  contrafted.  Abufes  indeed 
may  be  fo  great,  as  may  juftly  require,  and  demand  a  pro- 
lecution  of  the  offender,  yet,  even  then,  it  ought  to  ts 
done  in  the  cxercife  of  love,  goodnefs,  and  gentlenefs, 
^hich  is  confiftent  with  the  utmoft  firxnnefs  and  r-efo- 
lution.  ' 

Earnestly  feek  then,  that  God  would  abundantly 
fh?d  abroad  divine  love  in  each  of  your  hearts,  and  enable 
you  exceedingly  to  grow  in  that  heavenly  grace.  Confider, 
how  divine  love  ennobles  and  dignifies  the  mind,  It  ar- 
dently defires  the  happinefs  of  others — of  families,  focie- 
ties,  towns,  provinces,  countries,  and  kingdoms ;  yea,  it 
wifhes  the  happinefs  of  mankind,  even  to  the  lateft  pofte- 
rity.  Blefled  with  tliis  principle,  you  will  love  your  worft 
enemy,  and  pray  for  your  greateft  abufer  ;  you  will  return 
good  for  evil,  and  blelllng  for  curfing.  It  will  move  you 
to  an  humble,  meek  and  graceful  deportment  ;  for  this 
virtue  fuffercUi  long,  and  is  kind,  it  envieth  not,  it  vaunt- 

eth 
(at)  James  L  14,  15,  i6» 


Jxvi  An  Addrefs  to  the  terea^d 

eth  not  itfelf,  is  not  puffed  up  ;  it  doth  not  behave  itfeir 
unfeemly,  feeketh  not  her  own,  is  not  eafily  provoked  j  re- 
joiceth  not  in  iniquity,  but  rejoiceth  in  the  truth.  It  car- 
ries true  dignity  with  it,  and  makes  a  perfon  refemble  even 
God  himfelf  j  for  divine  love  is  his  faireft  image.  Did 
this  celeftial  virtue  univerfally  prevail  upon  earth,  what  a 
luftre  would  it  immediately  give  mankind  !  What  excel- 
ient  order  would  immediately  take  place  among  all  relati- 
ons and  conditions  of  men  !  Servants  would  be  faithful, 
mafters  kind  and  condefcending,  children  chearfully  fub- 
miiUve  and  dutiful,  parents  difcreetly  tender  and  affedlion- 
ate,  the  wife  kind  and  ingratiating,  the  hufband  loving 
and  endearing,  the  minifter  wife,  inftrudive,  devout,  and 
companionate,  the  audience  inquifitive  and  teachable. 
Each  one  purfuing  the  happinefs  of  others,  and  finding 
his  own  in  the  attempt. 

Well  may  it  be  faid.  How  good  and  how  pleafant  is 
it  for  brethren  to  dwell  together  in  unity  !  Divine  love 
is  the  true  fource  of  the  pureft  pleafure  and  delight.  Be 
perfuaded  then  to  feek  and  purfue  it,  cultivate  and  advance 
it.  This  is  a  diretSl  courfe  to  the  world  of  love  and  fe- 
licity, from  whence  this  virtue  defcends,  and  where  you 
would  hope  to  arrive,  and,  with  your  afcended  paftor,  en- 
ter into  the  joy  of  your  Lord,  rejoice  with  him,  and  be 
his  crown  of  rejoicing  for  ever  and  ever,       AMEN  !1! 


SERMONS 


o    N 


VARIOUS  SUBJECTS, 


aV    THE    LATE     REVEREND 


JONATHAN  PARSONS,    A.    M. 


IN  TWO  VOLUMES. 


VOLUME  L 


N  E  IV  BU  RY'P  0  Rt: 

PllINTSD    BY    JOHM  MVCALL*        MDCCLXXX:s; 


jMr^-s^^^^^^^^^^^^^^^*^^^^. 


SERMON   l; 

The  truth  of  the  word  of  Go^. 

PSALM     GXIXi    i3di 

7'he  entranee  of  thy  wards  ghetb  light  i 
it  gheth  underji&nding    attio   tBi 

^^*^^*?!S  HE  ^he?r^1'dd'»g^6f  rfiijpfaM 
^^^"^ISii  is'  to  excite  the  members  of  tKe 
#:!  T  ^  true  CHlirdi  to  preferve  th^  fiu- 
ik^-^3l  rity  of  faith  and  praaice,  arid  to 
§^^^^^^^  avoid  all-  opiriions  rior  juftuled'by 
the  word  of  God.  To  this  end  the  Pfalmift  tells  lis 
iki  •u^ot'd  fr  mldmpto'ou^  ftef^'  aniti  H^hY  m  o^' phths^ 
»  lamp  and  llghtj  nbt only' tO'OiifgeHc'ralcdttrier, 
but  iri  every  particular  aflion  r  Mir  fff^^i  tBf^^. 


^    •  • -^    ■'  Thi  Truth  of  the  Word  of  God. 

^•'To  promote  this  important  defign,  the  infpired 
writer  argues  from  the  very  genius  of  the  doftrine, 
and  (hows  that  the  truth  which  is  contained  in  the 
word  of  God  is  worthy  to  be  learned  by  all.  For 
although  the  knowledge  of  other  things  may  be 
very  ufeful  in  life,  yet  thefe  other  things,  will  ^e- 
vec  ftiew  us  ^he  blameable  cauf^.of  all  thofe 
calamities  to  which  all  mankind  are  liable  in 
this  \yorld  ;  nor  teach  us  the  only  way  of  relief 
under  z  fenfe  of  guHt  and  danger,  when  the  wrath 
of  God  lies  heavily  upon  us.  Indeed  fomething  of 
God  may  b?  known  by  ftudying  ^he  works  of  cre- 
ation ;  fuch  ftri(flures  ot  him  may  arife  in  an  attcn-  < 
tive  mind  as  to  beget  reverence  of  his  majefty  ;  buc 
th^-fe  difcpveries  ^re  not  coqiparable  to  thole  which 
the  apoftle  fpeaks  of  |1.  So  natural  conlcience  may 
teach  men  fome  difference  between  good  and  evil,^ 
Svnd  that  we  are  more  inclined  to  vice  than,  virtue  : 
bAt  no  human  heart  could,  fiod  out  the  rile  of  mo- 
r^l  evil,  *ti]l  it  was  difcovered  by  a  fupernatural  re- 
velation :  but  this  revelation  teaches  us  from  whence 
it  fprang,  in  the  plaineft  manner§. 

.  »The  portion  pf  fcripture  which  I  have  read  to 
improve  our  minds  and  better  our  hearts,  gives  us 
leaye  to  difcourfe  upon  the  truth,  the  excel- 
l.ENCX»  and  the  efficacy  of  the  word  of  God,   , 

,.,.  ■  ■■  -       -  ■  "■  i;- 

♦  '»    |]  2  Cor,  iv.  6.        ^Rom,  v.  X2. 


The  truth  of  the  TVord  of  Gocf.  5 

I.  "The  truth  of  the  Icriptures".  Thy  words, 
or  writing's,  Tent  to  the  children  of  men.  The 
things  contained  in  that  book,  which,  by  way  oi 
eminence,  is  called  the  Scriptures,  is  the  word  of 
God;  h  muft  be  confefTrd,  that  among  the  many 
who  eojoy  the  external  difpenfation  of  God's  word, 
few,  very  few  believe  the  truths  contained  in  it  from 
a  divine  teftlmony.  But  omitting  many  arguments 
that  might  be  offered,  it  is  evident  from  the  writers 
and  the  writings,  that  the  Scriptures  are  the  word 
pf  -God. 

**Cqnsider.  the  writers :"  Examine  their  cha- 
fader  and  condition,  and  fee  if  they  are  not  worthy 
of  credit.  As  they  delivered  nothing  in  their  own 
names,  fo  they  take  none  of  the  glory  to  them- 
felves.  TKcy  (pake  not  divine  truths,  that  they 
might  acquire  worldly  honors  or  riches  ;  but  were 
content  to  fuffer  all  manner  of  reproach  and  perfe- 
eution  for  the  truth's  fake  which  they  delivered. 
They  fpake  in  God's  name,  and  affirmed  that  what 
they  uttered  was  by  a  revelation  which  they  received 
from  him.  ^  Yea,  they  wrote  many  things  that  ten- 
ded to  their  difhonor,  that  God  might  be  glorified, 
and  the  truth  preferved  to  future  generations.  Now, 
what  fort  of  men  can  you  imagine  the  writers  of 
the  Scriptures  to  he,  if  they  \sere  not  under  the 

ioEuencs 


6  7h  Truth  of  thi  Word  rf  God 

b^uence  ol'  an  mfallible  guide  ?  To  fuppofe  they 
were  fincere,  boneft  men,  afErming  they  received 
this  revelation  from  God,  when  they  knew  they  did 
Ivor,  is  the  mort  abfurd  Jhing  in  the  world.  To 
fuppofe  they  were  wicked,  defigning  men,  is  t-o 
fappofe  that  f&r  true,  which  is  akt^ether  irflproba- 
ble.  What  wicked  manwoold  hdve  written  to  the 
woild,  tl>at  ile  Lord  bates  tfke  werkifSof  m^uUyi 
tJjat  hd  abhors  the  cavH&uSy.  that  thurg^k  n«  piace  to^tJ^ 
wuhdt  that  wboventongerSi  adulter ersy  dfunkardst  and 
liars^  fljall  have  no  portion  in  the  kingdom  of  God  and 
of  Chrijl  ?  What  wicked  man  would  have  written 
the  mod;  excfillerit  rules  ot  hdy  living  and  righte- 
^m,  dealing  ?  Gan  it  be  foppoled  that  wicked  mca 
woyld  incukate  the  fti-ifteft  rules  of  mor^i  vintue^ 
and  openly  deceift  and  expofe-  ail  manner  of  vice  ^ 
Would  a  man  that  livedin  covccoufnefsjOppreflioni 
er  flander,,  rife  up  in  the  faceof  danger,  before  a 
multitude  and  fay,  all  things  mhatfoever ;^6  mou^d  thatt 
menjkould:  do  itnta  y^w,..  do. ye  eve»  fo  to  them  ?  Would 
^e  neverigpfuli  and  malidQus-  h'^vei  the  face  to  f3}t> 
dearly  belovedy,  avenge-,  not  ycurfiheiy.  but  rather  gi^i 
pla^i;  unto  wmlh  :  fior  iiittorii'tm,  vengcunee  it  mints 
£  will  repayj  it'  faiih  ihe^ Lot^d  ?^  WbuJd'they  hav6 
the  front  to  fay,,  if  thinei  enemy  httnger^  feed  bim\  if 
he  (.hiril.  give  him  drink  :  Be  not.  overcome^  c^erjjii,  ba^ 
cverceme  ezil  wilkgpod  ?•■  .VVwuld  they  fay-j.  ? ^rjflj/fl^ 

H 


Thi  Truth  ef  the  JVerd  sf  Cod,  7 

I*  #*  mn  evil  for  rvil  5  render  not  railing  for  rollings 
provide  things  bonejl  in  the  fight  \)f  all  wen  ?  Would 
they  have  faid,  gi'ving  all  diligence,  add  to  your  faith^ 
virtue ;  and  to  virtue,  knowledge  -,  and  to  knowledgi, 
temperance  \  and  to  temperance,  patience  ;  and  to  pati- 
ence^  GodBneft  i  and  to  godlinefs,  Brotherly  kindnejs\ 
and  to  brotherly  kindnefs,  charity  t  Or  would  the 
impure  and  unholy,  who  lived  in  any  courfe  of  im- 
purities have  faid,  kt  us  cleanfe  ourfelves  from  all  jiU 
ibinefi  of  fiejh  and  fpirit,  perfeSlmg  holinefs  in  the  fear 
eyf  God,  ff^f  have  wronged  no  man  ;  we  have  corrupt 
ted  n9  man  t  we  have  defrauded  no  man.  Make  fir atgbt 
paths  for  your  feet ;  fhllow  peace  with  all  men,  and 
holinefSt  without  which  no  man  Jhali  fee  the  Lord 
Looking  ditfgentiyy  leji  any  root  of  bitternefs  fpringing 
ttpy  fbouM  trouble  you,  and  thereby  many  be  defied  f -— 
Is  it,  I  fay,  fuppofeable  that  any  wicked  man  by 
himfelf,  or  a  company  of  them  confpiring  together, 
&buld;  cxpofej  and  render  themfelves  and  charadler 
odious  in  the  Hght  of  all  irxn,  both  good  and  bad  ? 
Surely  they  could  not*  iinagine^  that  fuchr  a  forgery 
would  have  any  tendency*  to  advance  their  fecular 
xblereil».or  wcnjdiy  honot  j-  but  much  the  contrary 
«wy ;  way.  Hoice  there  is^  not  the  lea(t  probabi- 
lity tjiatithc  Scriptures  are  the  forgeries  of  wicked 
own:  aid.if  neithev'gpodnor  bad' men  would  have 
f9^&i  (l^s!^  ?  b09^»  it  pxa^  !>e  the  word  of  God; 

or 


^  Tfye  Truth  df  frj^-f^^drd  Sf  Quii. 

Of  a  revelation  from  heaven,  How  unv/ife  a  part 
iherefore,  are  thofe  guilty  of  afllng,  whodeffifej  or 
fee  light  by  the  holy  fcrjp.tures !  Suppofe  what  is 
Written  in  the  Bible  fhould  prove  true ;  fuppofe  a 
heaven  of  endlefs  blelTednefs,  or  a  hell  of  endlefs 
torments  fhould  be  affigned  to  thofe  with  whofe 
charaders  they  are  connecfted  ;  then,  what  will' bcr 
come  of  the  proud  fcorner,  and  bold  del pifer  of 
Chrifl:  and  the  gofpel  ?  The.  wicked  Jhall  be  turned 
into  hell  (fays  the  fcrlpture)  tf»i  all  the  fevpk  thai 
forget  God.  And  iiQ2.\oy  he  that  Relieves  the -go/pel 
/hall  be  favtd,  but  he  that  believes  it  npt^  Jhall  he 
damned.  Are  they  not  all  therefore  like  madmeni 
who  run  the  defperate  rifle  of  eternal  damnation  j 
.or  choofe  fo  dangerous  a  road  before  a  fafe  one  ?— ^ 
But  their  extreme  folly  will  appear  in  the  ftrongeft 
point  of  view,  when  we  confider 

'*The  writings  themfelves."  Some  think  th^ 
majefty  and  grandeur  of  ftyle,  though  it  conde- 
fcends  to  the  very  lowed  capacity,  is  a  mariifeft' dif- 
piay  of  infinite  wifdom  in  revealing  the  profound 
my (leries  of  fal vation  in  luch  a  rrianner  :  and  indeed 
the  plain nefs  of  the  fpeech  eJ£ceeds  all  human  pet- 
formances,  Jiowever  adorned,  with  eloqiienceialtd^ 
has  a  greater  ad  aptednefstopiefce  the  heart.  :But 
this  I  fhall  not  infift  upQn  at^p^efenti  •    /!.  .1  '    •;' ' 

'--  t.HS 


"the  Truth  of  the  Word  of  Gvd.  9 

The"  Subjeds  treated  on  in  the  fcriptures,  argUe 
'  their  being  a  divine  revelation.  Look  into  the  Bi- 
ble, and  there  you  may  read  ibe  glorious -works  of 
God  in  creation^  redemption^  and  pr^fervation ;  divine 
mercy  exercifed  to  his  people,  and  inflexible  jujlice  exerci- 
fed  againfi  his  enemies,  in  overthrowing  their  defigns,  rs- 
firaining  their  violence,  turning  their  counfel  into  foolilfj- 
-nefs»  and  plunging  them/elves  at  laji  into  4eJiru5lion. 
Read  over  volumes  of  uninfpired  Writers,  and  hu- 
man darknefs  and  weaknefs  are  manifeft  on  ever'/ 
fubjecl.  Read  arts  and  hiftories,  counfels,  policies, 
and  enterprizes,  iii  other  writings,  and  they  appear 
CO  be  indited  by  the  fpirit  of  man  :  but  all  the 
chings  in  the  holy  fcriptures  appear  to  be  divine." 
All  the  works  of  nature,  providence,  and  grace,  arb 
afcribed  to  God,  that  he  might  have  the  glory  of 
all :  and  who  will  imagine  that  fuch  debafing  of 
the  creature,  contrary  to  the  pride  of  man,  (liould 
be  written  to  exalt  God  in  every  thing,  unlefs  it  waS 
by  divine  infpiration  ?  BefideSj  there  are  great  and 
glorious  truths  that  are  fpoken  of  in  the  Bible,  which 
could  never  have  been  known  had  not  God  reveal- 
ed them.  They  are  fo  far  above  human  ability  to 
have  found  them  our,  that  they  cannot  be  compre- 
hended now  they  are  revealed.  Particularly  the 
aftonilhing  truths  refpeding  the  redemption  of  loft 
finners  by  the  Son  of  God.  Who  could  have 
JB  £hough& 


!»  The  Truth  ef  the  tVord  of  God, 

thought  of  God  being  manifeft  inthe  flelli  j  mate* 
ing  himfelf  of  no  reputation,  taking  upon  him  the 
form  of  a  fervant ;  humbling  himfelf,  and  becom- 
ing obedient  to  death,  the  death  of  the  crofs,  that 
he  might  procure  a  righteoufnefs,  honorary  to  t^ 
divine  chara<fler,  and  fafe  for  the  felf-defperate  that 
believe  in  his  name  ?  Thofe  great  and  glorious 
truths  muft  have  been  hid  for  ever»  had  not  God 
revealed  chem  j  and  now  they  are  revealed,  they  are 
ftill  unfcarchable  riches  j  things  that  Angels  admire, 
and  Hoop  down  with  intenfe  defire  to  look  into  ? 
So  Pgain  j  the  revealed  do<^rine  of  the  Trinity  of 
petfons  in  one  God*     The  being  of  one  eternaH, 
lelf-exiftent,  independent  God,  is  fo  plainly  deduci- 
ble  from  the  creation  of  all  things,  that  it  is  fcarce 
poQible  to  contemplate  the  extenfive  variety  of  crea* 
tures,  without  acknowledging  one  God  over  all. 
But  that  he  who  is  but  one  in  eflence,  fliould  be 
three  in  perfonal  fubfiftence,  without  divifion   of 
fubftance,  is  a  truth,  which  reafon  could  never  com* 
prchend  nor  invent.  There  are  no  tootfteps  of  thel^ 
fublime  and  important  truths  frohi  the  light  of  nai: 
ture,  nor  any  difcoveries  of  them  through  the  vd» 
Jume«  of  creation  and  providence.    But  thefe,  and 
Biaoy  other  truths  depending  upon  them»  are  difco* 
veries  of  fypernatural  revelation  only.    The  wordt 
of  Jpi,  that  perfc<fl  and  upright  man  of  God,  ar« 

applicable 


The  fruih  0/  the  TVord  of  God,  tf 

applicable  here,  TP^here  (hall  wifdom  he  found  f  and 
where  is  the  place  of  underjianding  ?  Man  knows  not 
the  price  thereof ;  mither  is  it  found  in  the  land  of  the 
Uving.  ^he  depth  faith  it  is  not  in  me :  and  the  fea 
faith  it  is  not  with  ?ne.  It  is  hid  from.tf^  eyes  of  aU 
fivingy  and  kept  clofe  from  the  fowls  of  the  ain, 

Again,  Scripture  prophecies  and  their  accom-S 
pUihtuent,  argue  the  Bible  to  be  the  word  of  God.' 
It  muft  neceflarily  be  the  prerogative  of  God  him* 
iclf  to  foretell  events  which  have  a  pundual  fulfil- 
ment. We  may  in  this  cafe  properly  ufe  the 
ehaiienge  which  God  gave  to  his  people  about  their 
idols  J.  Produce  your  cauje,  faith  the  Lcrd\  hrin^ 
forth  your  Jlrong  reafons^  faith  the  King  of  Jacob* 
het  them  bring  them  forth,  and  fhew  us  what  fhall 
happen  >  let  them  fhew  the  former  things  what  they  he^ 
that  we  may  conftder  them,  and  know  the  latt^  end  of 
them,  ami  declare  us  things  fir  to  come.  Shew  the  things 
that  are  to  come  hereafter,  that  we  may  know  that  theyt 
are  G^d^s.  It  plainly  appears,  that,  whoever  wai 
the  author  of  the  ftriprures,  forefaw  future  events, 
t»1ii€h  had  no  natural  caufe  to  produce  tbem  •,  eventi 
that  were  fispern-atural,  and  contrary  to  fcQond  eaa- 
tes^  and  from'  whom  (hould  fuch  evenrs  be  diftlni^* 
fy  tor«okJ,  and  precifely  fuiiilled,  but  from  the  wi^ 
B  2  dofl^ 

%  ffa.  x\i.  %i,  ti^,  ^:z^ 


Xa  7^*  Truth  of  the  Word  cf  God 

dom  of  that  God,  who  forefeelh  all  things  ?  and 
therefore  whofe  word  can  this  be  if  it  is  not  the  word 
pf  God  ?         For  inflance. 

Who  but  an  omnlfcient  God  could  have  foretolB*^. 
the  redoration  of  the  Jews  frorn  their  long  captivi- 
ty, and  the  re-building  the  temple  by  the  hand  of 
Cyrus  ?  Yet  fo  it  was  prophefied  of  him.  %  He 
Jhall  build  my  city,  attd  he  Jhajl  let  go  my  captives,  faith 
the  Lord  of  Hofis :  and  we  are  particularly  told  what 
that  city  was,  and  who  was  to  build  it,  and  to, 
lay  the  foundation  ot  the  temple,  f  Now  it  is  re- 
markable, that  this  prophecy  was  before  the  captir 
vity  ot  the  Jews,  and  when  there  was  no  probable, 
reafon  to  think  they  would  ever  be  captives  in  Baby-, 
Ion ;  apr  ever  have  Qccafion  for  re-building  theic 
city  and  temple.  Yea,  it  is.  further  remarkable,  that; 
this  prophecy  was  at  lead,  an  hundred  years  before 
Cyrus  was  born;  and  therefore  probably  before  hi^ 
pareats  were  born.  Now,  who  could  foretell  tha^ 
there  would  be  fwch  a  man  in  the  world,  and  that 
his  parents  fhould  be  inclined  to  call  his  name  Cy- 
Ru^  ?  Who  could  forefee  that  this  Cyrus  fhould  be 
jcaif^d.up  and  endowed  to  be  an  inflrument  in  pr^ 
vidt-^nce  to  conquer  Babylon  i  to  fubdve  nations 
before  hicn,  to,  tak^  kipgs  and  citjes,  and  to  deftroy 

th$ 

f  Jfa.  xlv.  13.  t  ^h  ''^^K'  ^^'^ 


7h  Truth  of  the  IVord  of  God,  i  j 

t}ie  glory  of  kingdoms,  fo  that  they  fiiould  never 
tnore  recover  their  ancient  fplendor  ?  Who  but  the 
omnifcient  God  could  forefee  that  this  fame  Cvrus, 
thou<?h  an  heathen,  and  fo  had  a  natural  bia$ 
a.crainft  the  Jews,  fnould  have  fuch  affedionate  re- 
gards to  them,  as  not  only  to  difcharge  them  from 
their  long  captivity,  and  give  them  free  liberty  to 
return  unto  their  own  land,  but  to  encourage  and 
affill:  them  in  building  their  city  and  temple  ?  Well 
might  God  alledge  this  as  a  memorable  inftance  of 
his  p.refcience,  and  challenge  all  the  falfe  Gods,  and 
their  votaries  to  produce  the  like,  as  in  I  fa.  45.  21: 
Who  has  declared  this  from  ancient  time  ?  who  has  toldr 
ikfrom  that  time  ?  Have  not  I  the  Lord  ?  and  there  iS; 
no  God  befide  nie^  a  jufl  God  and  a  Savior,  and  there 
i^  none  heftdeme:  and  fo  Chap.  46.  10.  Remem- 
her  the  former  things  of  old,  declaring  the  end  front  the 
heginnitfg,  and  from,  ancient  times  the  things  that  are 
not  yet  done,  faying,  my  counfel  (hall  fiand,  and  I  will 
do  all  mypleafure^  Surely  none  but  God  could  fore- 
fee,  none-|?ut  God  could  foretell  fuch  great  events : 
and .  therefore  the  word  in  which  they  are  written 
i^own  is  the  word,  of  God. 

,  Again.  Who  but  the  omnifcient  God  coul4 
ii,3Lve  foretold,  that  the  Sceptre  fhould  not  depart  from 
?^/^l«v^/^  //&5  law-giver  from  hsiween  his  feet,  until 

^hiIo& 


14  'The  Truth  of  the  Word  of  Gad, 

BUI  oh  come  •,  £5?  unto  bimjhould  the  gathering  of  the  pec ph 
h?  Jacob  had  bequeathed  to  J  ub ah  particularly 
fpiritaal  blefilngs.  *  Iton  art  he  whom  thy  brethren 
fdoll praife  •,  thy  hand  Jhatt  he  in' the  neck  ef  thine  ene^ 
mes ;  thy  fat  her'' s  children  /hall  how  down  before  thee : 
and  fbr  greater  certainty  he  adds,  ^  The  fceptre  fhalt 
tot  depart^  iSc.  The  word  tranflated  fcepter,  figni* 
fies  a  rod  or  ftaff  of  any  kind  •  and  panicularly  the 
rod  'or  ftaff*  which  belonged  to  each  tribe  as  the' 
Crtfign  of  their  authority  ;  and  thence  it  is  transfer* 
red  to  fignify  a  tribe,  as  being  united  under  one  rod 
or  ftaff"  of  government,  or  a  ruler  oF  a  tribe.  Judah 
Was  then  conftituted  a  tribe,  and  had  a  ftarff  of  govern* 
ment  as  well  as  the  reft  of  his  brethren.  Now,  fuch 
d  ftaff,  fuch  a  ruler  ftiall  not  depart  from  Judah  j 
foch  authority  ^  Judah  then  kad,  was  to  Femaift' 
with  his  poftefity,  'f  he  fliOuld  Bot  ceafe  from  be- 
«>g  a  body  politic,  having  rulers  and  governors  ol 
their  own,  'till  a  certain  p^riod^  Thfe  word  tranfta"" 
ted  law- giver,  fignifks  not  on?y  one  wHo  make* 
taws,  but  one  who  is  J«dge  of  law,  or  ekercifes  Jii^ 
fifdidion-,  and  in  the  Greek  it  is  tranflftted  5BG(^v* 
MENDS,  a  leader  or  prsefident.  't'he  fame  word  f» 
the  Englifti  bible  is  tranflated  a  Governcr.  f  Hence 
the  meaning  ^s,  that  there  flionld  not  wartt  a  Judge 

*<?^.  xW\\.  ^.    ^'Viir.  i-o.      f  Set  By,  ^nutititvih 
I.  liit^i  94>  95>  ^^-      t  Jiid^^i  V,  14, 


Tht  Truth  pf  the  tVcrd  <>f  G^d,  i5 

of  the  race  and  pofterity  of  Judah,  wtiit  SHTLGH 
edmy  i.  e.  until  the  coming  of  the  Meffiah :  Or 
thus  -,  there  Jhall  not  he  taken  away  one  having  auths- 
rity^  or  having  the  principdlity  from  the  hcufe  vf  J«- 
dah,  cr  a  fa-ibe  from  hischtldrens  children,  until  Meffms 
tmtie^  whofe  is  the  kingdom.^ — And  unto  him  fkdl  ths 
gathering  of  the  people  i>e,  i.  e.  the  Gentiles  Ihail  be 
gathered,  or  become  obedient  to  the  Mefiiah. 

Now  confider ;  was  it  at  all  probable  when  this 
prophefy  was  delivered,  that  the  pofterity  of  Jacob, 
(hould  have  princely  authority  given  them  ?  or  if 
ftjch  a  thing  might  happen,  that  any  of  thefe  fliep- 
herds,  or  their  pofterity  fhould  be  kings  ?  or  if  thef 
(hould,  how  improbable  was  it,  that  the  authority 
(hould  be  in  the  hands  of  Judah  ?  Is  it  not  highly 
feafonable  to  fuppofe  his  elder  brethren  fhould  be 
preferred  before  him  ?  And  when  Moses  wrote  this 
fyrophecy,  which  was  feveral  hundred  years  after  it 
wai  firft  given,  ftill  there  was  no  human  probability 
of  JvDAH*5  having  the  authority  ;  for  Moses  who 
was  the  chief  magiftrate,  was  of  the  tribe  of  Levi  ; 
Joshua,  his  fucceflbr,  was  of  the  tribe  of  Ephra- 
tM  *>  and  afterwards  God  appointed  Saul  to  be 
their  king,  who  was  of  the  tribe  of  Benjamin,' 
Yet,  againft  human  profpe6ls,  afterwards  the  tribe 
of  JwDAH  got  the  fupreme  rule,  and  continued  in  it 

until 


»6  Tne  Truth  of  the  iVord  ef  Gld. 

until  Chrill  came.  Yea,  it  fubfifted  in  our  Savior's 
time  :  they  had  their  chief  priefti,  and  fcrthes^  and  el- 
ders x)f  the  people^  though  their  authority,  relative  to 
the  StatCj  was  fomewhat  abiidged,  &  their  judgment 
could  not  be  executed  without  the  cc-nfent  of  the 
-  roman  governor,  as  appears  from  John  18.31. 
Their  Sceptre  was  then  departing,  and  in  ebout  40 
years  afterwards  it  totally  departed.  Their  city  was 
taken,  their  temple  was  deftroyed,  and  they  them- 
iclves  were  either  flain  with  the  fword,  or  fold  for 
flaves,  and  from'Hhat  time  to  this  they  have  never 
formed  one  body  of  people,  but  have  been  difperfed 
among  all  nations  j  their  tribes  and  genealogies  have 
been  all  confounded,  and  they  ^ave  lived  without  a 
ruler,  without  a  law-giver,  and  without  fupreme  au- 
thority in  any  part  of  the  earth  :  Nor  will  they  evef 
be  able  to  fhew  any  marks  or  figns  ot  the  Sceptre 
among  them,  until  they  difcover  the  unknown  coun- 
try where  never  man  dwelt.  [|  But  the  gathering  of 
the  Gentiles  have  been  unto  Chrift  ever  fince.  The 
converfionof  Cornelius  was  the  firft  fruits  of  the 
Gentiles,  and  the  harveft  afterwards  was  very  plen- 
teous. In  a  few  years  the  gofpel  took  root  downwardly 
and  here  fruit  upward  in  the  moft  confiderable  parts 
of  the  world  then  known.  Well,  if  thefe  things 
are  fo,  does  not  this  prophecy  and  its  accomplifli-t 

tiieht 
(1  Bijhop  Sherlock, 


The  truth  of  the  Iford  of  Go^.  27 

ment  furnifh  us  with  an  invincible  evidence,  not 
only  that  Jefus  Chrift  is  the  Mtffiah  that  was  to 
come,  but  that  the  fcriptures  are  the  word  of  Gt-d  ? 
for  who  but  God,  could  forefee  and  foretell  that  the 
Sceptre  fhould  depart  from  Judah,  before  ever  Ju- 
DAH  had  any  fupremacy  ?  Who  but  God,  could 
forefee  and  foretell  that  the  Sceptre  fhould  depart 
though  Judah  was  invefted  with  rule  ?  Who  could 
foretell  the  time,  the  circumftances,  the  deftrudioa 
of  Jerufalem,  with  that  exaflnefs  which  the  accom- 
plifhment  agrees  to,  if  he  were  not  the  Omnifcient  I 

I  fliould  offer  other  evidences  to  proyc  the  fcrip- 
tures to  be  the  word  of  God,  but  they  will  naturally 
fall  under  the  head  of  the  excellency  of  the  word  ; 
and  before  we  enter  upon  that  head,  let  us  make  one 
or  two  remarks. 

li  Hence  obferve,  fomething  of  the  unreafona- 
Jblenels  of  unbelief.  I  fuppofe  it  probable  that  fome 
-Who  have  heard  me  adduce  the  evidences  to  prove 
the  fcriptures  to  be  the  word  of  God,  think  the 
time  has  been  fpent  to  little  good  purpole.  Who 
among  us  is  there  that  does  not  believe  the  Bible  to 
be  God's  word  ?  We  hope  that  we  are  not  infidels, 
that  there  (hould  be  a  call  for  the  minifter  to  under- 
take the  proof  of  the  fcriptures  to  be  a  divine  re- 
C  vclation 


l8  1h  Truth  of  the  fi^ord  of  Cod 

velation.  But  flop  a  little  t  how  come  you  to  bt- 
lieve  the  fcriptures  to  be  of  divine  original  ?  Is  your 
beleif  of  them  any  more  than  an  opinion  of  their 
truth,  arifing  from  education  ?  Do  you  receive  them 
as  true  from  a  divine  teftimony  to  the  truth  of  them  > 
A  right  belief  of  fcripture  truths  arifes  from  feeing 
the  certainty  of  the  evidence  to  the  truth  of  them. 
There  is  fuch  proof  of  the  fcriptures  being  the  word 
of  Godj  as  will  juftfy  a  man's  belief  of  them  upoA 
the  ftridefl  principles  of  reafon.  What  more  un*- 
reafonable  than  not  to  believe  them  to  be  God*s 
word,  from  that  evidence  which  is  unanfwerable  ? 
You  cannoY'  think  that  any  but  a  God  could  have 
revealed  thofe  fupernatural,  mod  important  truths 
that  are  written  there*  You  cannot  think  that  any 
but  the  omnifcient  God  could  have  foretold  many 
things  recorded,  with  their  various  circumllances, 
with  that  exaclnefs  as  the  accomplifhment  proves 
them  16  be,  and  therefore  you  may  well  confefs 
that  unbelief  is  infinitely  more  unreafonable.  Not 
to  believe  the  divine  teftimony  to  the  truth  of  the 
word,  is  to  difbelieve  the  truth  of  God  himfelf  t 
and  what  bolder  affront  can  be  given  to  God,  than 
to  difbelieve  the  fcriptures  4o  be  writings  which  he 
has  fent  us  ?  It  is  implicitly  to  call  him  a  liar ;  an 
unholy  being  j  a  devil,  for  the  devil  is  a  liar,  and 
the  father  of  lies.    O  how  amasingly  ftupid  are 

men*t 


The  Truth  of  the  Word  of  God.  ^9 

men's  confciences  grown  !  Some  unbelievers  have 
naturalconfcience  accufing  them'if  they  tell  a  plain 
lie;  and  yet  they  feem  very  eafy  while  they  give  God 
the  lie  every  day  they  live.  What  is  the  reafon  that 
unbelief  is  fo  little  thought  of;  or  if  it  is  thought 
qf,  men  look  upon  it  as  a  light  matter  ?  Is  it  a 
light  matter  to  affront  God,  and  defpife  that  evU 
dence  to  the  truth  of  his  word,  which  none  but  the 
only  wife,  and  omnilcient  God  could  offer  ?- 

True,  I  fuppofe  you  will  fay,  true,  this  is  an 
affront  not  to  be  borne  with.  I  thank  God,  I  be- 
lieve the  fcriptures  to  be  the  word  of  God.  M  \ 
could  live  according  to  my  faith,  I  fliould  do  well 
enough.  But  are  you  not  miiiaken  about  believing 
the  fcriptures  to  be  God's  word  ?  If  you  believed 
^hat  the  law  in  its  commands  and  threatnings,  was 
][eally  God's  word,  would  you  not  feel  yourfelves^ 
under  guilt  ?  would  you  not  feel  yourfelves  mt* 
ferable,  wretched,  felf- ruined  finners  ?  "  By  the. 
law  is  the  knowledge  of  fin,'*  and  if  God  imprefs. 
the  evidence  upon  your  conicience  fo  as  to  convince, 
ypu  it  was  really  his  law,  would  not  the  terrors  o| 
his  wrath  fall  upon  you  ?  It  is  without  doubt  truej, 
^at  if  yo«  have  n.ot  believed  unto  righteoufnefs^ 
^nd  do  not  yet  feel  the  wrath  of  God  lying  upoOr 
you,  you  do  not  yet  believe  the  commands  and  cqr- 


2©  71)6  Truth  of  the  Word  of  God, 

fes  written  in  the  bible,  are  really  the  word  of  God. 
And  fo,  are  you  not  miftaken  about  believing  in 
Chrift  ?  If  you   have  not  the  evidence  fo  borne  in 
upon  your  confcience  as  to  aflure  your  heart  that 
God  is  the  fpeaker,  you  do  not  believe  that  it  is  the 
gofpel  of  the  grace  of  God.  \\     I   am  afraid   you 
will  not  heartily  give  in  to  thefe  things.     You  try 
to  perfuade  yourfelves  that  God  is  the  writer  of  the 
word  :  but  you  are  doubtlefs  miftaken  if  you  think 
you  believe  it  •,   for  if  you  believed  the  law,  to  be 
God's  law,  you  would  be  pricked  in  the  heart  •,  your 
countenance  would  be  changed,  and  your  thoughts 
would  trouble  you.,  fo  that  the  joints  of  your  loins 
would  be  loofed,  and  your  knees  v/ould  fmite  one 
againft  another ;  you  would  be  weighed  in  the  bal- 
lances  and  be  found  wanting.     But  notwithftanding 
all  your  faith,  are  you  not  crying,  what  fhall  I  eat  ? 
and  what  fhall  J  drink  ?  or  wherewithal  fhall  I  be 
doathed  ?  O  how  few,   compared  with  the  whole. 
How  very  few  are  folicitous  to  know  whether  they 
believe  the  divine  word  as  it  is,  in  truth,  the  W9rd 
of  God,  and  not  of  man  ! 


,jl  t.  .e  Impenitent  Jinners  have  not  that  realizing  fenfe  and 
f  radical  cgnviSlion  of  the  truth  of  the  gofpel,  which  gimes 
into  the  Apofle's  definition  of  true  faith,  Heb.  1 1.  i.  though 
they  may  believe  the  gojpel  as  they  do  other  hiflorical  fa^s  e.  g^ 
that  there  was  fiich  a  City  as  Rome,  fuch  a  Hero  as  Julius 
^tfar. 


y7«  '^riiih  of  the  Word  af  Gad.  21 

2.  Let  us  carefully  enquire  what  ufe  we  make  af 
the  word  of  God,  under  the  advantages  we  are  pla- 
ced of  knowing  it  is  really  true.  We  have  great 
advantages  of  confidering  the  truth  and  importance 
of  the  feriptures.  We  often  hear  that  faith  in  the 
divine  truth,  arifes  from  the  in-bearing  of  divine 
fight,  fo  as  to  convince  theconfcience  that  the  word 
jpoken  is  indeed  the  word  of  God,  and  not  of  man. 
Biit  have  our  hearts  been  fo  perfuadcd,  as  to  give 
g?6ry  to  God,  as  the  author  of  the  feriptures  in  the 
law  and  the  gofpel,  in  the  threatnings  and  promi- 
^'?  flave  we  fet  to  our  fcal  that  God  is  true  ?  God 
has  made  it  appear,  and  will  further  manifefl:  that 
the  feripture  is  his  v/ord,  and  that  he  is  a  God  of 
truth.  But  his  word,  however  adapted  to  the  im- 
portant end  of  our  falvation,  will  prove  of  no  final 
bbriefit  to  us,  unlefs  our  hearts  are  perfuaded  to  be- 
lieve really  it  is  the  word  of  God.  -If  you  never 
faw  the  unbelief  of  your  hearts ;  if  you  never  knew 
the  time  when  you  could  no  more  believe  the  fcrip- 
tur/js  to  be  the  word  of  God  than  you  could  make 
a  world,  you  have  reafon  to  think  that  you  believe 
them  only  as  the  word  of  man  to  this  day.  J  All 
men,  by  nature,  are  difinclined  to  give  God  the  ho- 
nor of  his  teflimony  to  the  truth  of  the  word.  And 

have 

X  The  author  mujl  be  fuppofed  to  except  thofe  that  may  have- 
hen  fan^ifitd  from  the  xvomb^  or  rmevied  hi  childhood. 


%2  The  Truth  of  the  Word  of  Goel, 

have  you  had  this  difinclinanon  overcome  by  fpiritu- 
al  illumination  enabling  you  to  know  it  to  be  God's 
word  ?  It  it  be  fo,  you  have  felt  the  efficacy  of  the 
word  :  If  it  is  only  believing  the  law  to  be  God's 
law,  it  has  been  as  an  arrow  (hot  from  his  quiver  in 
your  hearts ;  and  you  have  felt  yourfelves  poor,  and 
miferable,  and  wretched,  and  blind,  and  naked.  If 
you  believe  the  gofpel  to  be  God's  word,  you  have 
feen  a  glory  in  the  divine  righteoufnefs  of  the  Me^ 
diator,  as  it  honors  the  divine  character  in  the  falva- 
tion  of  the  chief  of  fmners.  You  find  the  law  ex- 
cellent as  a  rule  of  duty,  and  delight  in  it  after  tha 
inner  man.  You  groan  under  the  body  ot  death 
which  yet  remains  in  you,  and  long  after  deliver- 
ance. You  glory  in  nothing,  but  in  the  Crofs  of 
our  Lord  Jefus  Chrift,  by  whom  you  are  crucified 
to  the  world,  and  the  world  is  crucified  unto  you, 

3:  Let  us  admire  and  adore  the  God  of  aH 
grace,  that  he  has  given  us  a  fure  word  of  prophe- 
cy. Who  has  made  us  to  difl^er  from  fallen  An- 
gels, in  this  regard  ?  and  what  have  we  in  the  bibJe 
truths,  committed  to  us,  that  we  have  not  received 
as  a  free  gift?  Why  were  we  not  left  to  fpell  out 
the  way  to  happinefs  by  the  dim  light  of  nature, 
with  the  poor  heathen  that  are  peri(hing  for  lack  of 
vifioji  ?    It  mud  be  refolved  into  the  mere  good 

pleafurs 


The  Truth  of  the  Word  of  God,  23 

pleafure  of  divine  goodnefs*  that  we  enjoy  this  word 
while  others  are  denied  it.  Not  unto  us,  0  Lord^ 
not  unto  us,  but  unto  thy  name  give  glory,  for  thy  mer- 
cy, and  for  thy  truth's  fake, 

O  let  this  infallible  word,  this  well  attefted  word, 
be  a  lamp  to  our  feet,  and  a  light  to  our  paths 
through  the  dark  regions  of  this  lower  world  :  Let 
ic  be  the  fword  in  the  hand  of  the  Spirit,  by  which 
we  ficyht  and  overcome.  O  let  uS  read  and  hear  ic 
with  facred  reverence,  as  the  word  of  God  and  not 
of  Man.  Let  us  attend  it,  as  if  God  himfclf 
\vas  fpcaking  to  us  from  heaven,  as  he  fpake  to 
Mofes,  or  as  Chrift  fpake  to  Paul.  And,  O  that 
divine  influence  may  accompany  the  word  to  the 
falvation  of  our  fouls  I     A  M  b  N. 


SERMON 


SERMON    11. 

T/oe  excellency  of  the  Scriptures, 


PSALM     CXIX,    130. 

The  entra?ice  of  thy  words  giveth  light  : 
it  giveth  under Jla7tdi?ig  unto  the 
Jimple, 

W^^^  OTHING  can  be  fuch  an  entertaiiiv 
Ib^  ^  y^  ment  to  the  underftanding,  as  truth  clear- 
k.^^j^  ly  apprehended  j  and  of  all  truths,  thofe 
contained  in  the  Bible  come  to  us  ratified  by  the  bed 
evidence,  God's  authority  i  fuch  an  evidence  as 
none  but  God  could  give.  All  God's  works  difco- 
ver  their  author ;  but  he  has  magnifiecl.  his  word  above 
all  his  name :  and  if  men  do  not  receive  it  as  the 
word  of  God  and  not  of  man,  it  is  not  for  want  of 
evidence  to  make  it'fufficiently  manifeft  to  be  from 
God,  but  becaufe  of  the  prejudices  and  blindnefs  of 

your 


^he  Excellency  of  the  Scriptures, 

your  hearts,  f     This  I  hope  has  been  cleared  u: 
fome  meafure  in  my  firft  dllcourfe  upon  the  texu 
And  now,  according  to  the  method  at  firft  propofcd 
let  us  confider. 

It.  Something  of  the  excellency  of  the  Scrip- 
tures. The  text  implies  the  propofition  ;  for  if 
there  are  truths  which  God  has  revealed  to  men,  this 
revelation  was  the  refuk  of  infiaite  wifdom  -,  and  it 
cannot  be  fuppofed  that  infinite  wifdom  fhould  con- 
clude to  reveal  himfelf  and  thofe  truths  tb  men,  and 
call  up  their  attention  to  them,  unlefs  they  were  im- 
portant. 

It  is  true,  the  fcriptures  have  many  and  great 
truths  in  them,  which  puzzle  and  confound  many 
of  the  philofophers  and  wife  politicians  of  the  age. 
Even  among  thofe  that  profefs  to  believe  the  fcrip- 
tures as  God's  word,  the  moft  of  them  feem  to 
grope  in  the  dark  j  and  fome  glory  in  their 
ignorance  of  the  interefting  do<5trines  of  falvatidn, 
and  tell  us  we  (hould  be  content  with  indifputable 
points,  and  let  alone  thofe  they  call  intricate  :  and 
this,  I  apprehend,  is  as  much  as  to  fay,  that  bccaufe 
the  learned  world  have  contended  againft  the  main 
doftrines  of  divine  revelation,  others  (hould  not 

D  trouble 

t  2  Cgr*  vi,  4, 


26  Tlje  Excellency  of  the  Saipiur/s, 

Uouble  their  heads  about  them,  hm  willingly  live 
«n<i  die  in  ignorance  •:  and  the  fame  rearonin<^  might 
■a?  well  lead  us  to  be  indifferent  to  all  truths  of  fu>- 
pernaiural  revelation  ;  for  no  truth  is  plain  to  us, 
WitiJ  we  fee  the  evidence  of  it,  though  it  be  ever  io 
plain  in  itftif^  What  doftrinal  truth,  in  parcicular, 
is  not  difputed)  though  it  may  be  effcntial  to  chri- 
ilianlty  ?  Can  we  fix  upon  any  one  dodtrineof  fu- 
pernatural  revelation,  but  what  has  fome  enemies  to 
fight  agaiiil  it  ? 

TBuT  this  arrjues  nothing  againfl  the  excellency  of 
the  word  of  God  :  it  may  be  read  and  heard  to 
great  advarKsge,  for  it  is  calculated  to  give  light  and 
underftanding,  both  as  to  the  matter,  and  tTiannef 
of  its  compofition, 

I.  The  Scriptures  are  compofed  of  the  moft 
■exc?;I}ent  matier.  There  is  nothing  rtquifite  as  a 
rule  of  direction  in  faith  and  chriftiaa  pradice,  but 
the  bible  informs  us  of  it. 

All  the  great  articles  and  fundamental  dodrines 
of  oi?r  holy  religion^  are  originally  fetched  from  the 
ibible.  It  is  true,  we  explain  our  fenfe  of  chriflian 
dodtrine  and  duty  too,  in  thofe  fiandards  which  are 
^idopted  by  the  church,  becaufe  the  fenfe  and  mean- 
ing 


T}}e  Rxulkncy  cf  the  Scripturti.  5  » 

inn;  of  fcripture  is  the  word  of  Qo.d,  ar4  not  n-'.er? 
ietrers  and  fylbbles.  If  wecaofider  the  prsiflice  of 
deceivers,  we  fliaH  f\nd.  that  the  mere  fubfciiption  to 
the  words  of  fcripture,  cannot  give  good  evidence 
that  a  perfon  rightly  underflands  the  fundamrnt^ 
articles,  or  has  any  true  chriftian  knowledge  al  all. 
^«A  man  of  the  mod  deflriK^ive  principres  may  re- 
peat any  words  of  fcripture,  and  pro^efs  to  believe 
them,  while  h^  has  a  quite  contrary  meaxiing 
to  the  true  fenfe  of  the  word."  Summaries  pf 
chriftiaji  doflrine  are  highly  necef&ry  10  preve.^t 
the  introduiSlion  of  nev/  creeds  into  the  church  o^e 
Sabbath  aTtec  anotlier,  j':)f^  as  the  hurciour  of  the 
preacher  inclines  him  -,  and  co  hold  forth  to.one  anj- 
tiier,  and  to  all  chrifcian  churches  round  abou?, 
what  are  m  general  our  fentiments,  J  how  elfe  ca-ii 
churches  be  fo  fax  known  to  one  another,  as  to  hav^^ 
the  way  open  to  ehriftian  communion  ?  How  {kiJ\ 
they  know  that  they  are  agreed  in  what  is  eS.  niial  i*> 
chriftian  duty  ?  How  can  occai'ianal  communion-  !>> 
allowed  to  a  church  that  ia  liable  to  a  newcrtcv].- 
every  Lard's  day..?  V/e  pretend  no  infallibility  ?r^-. 
ilandards,  but  by  them.gi^^e  our  public  fenft-  of  i  ra- 
infall ible  word  of  God,  fo  as  to  be  known  to  r  ir;; 
anotlier,  and  to  the  churches  of-  cue  Lor^}   frK^s. 

^  %.Afn  Dunletp  has  fit  this- matter  In -a  cle^r  .€nH-f.Hk:>r  \ 
li^kj  to  which  the  iniiuijltrje  and  criiica!  rcadq-  i:  rrf--r'T.^'' 


aS  The  Excellency  of  the  Scrlpiurei:, 

Chrid  in  the  world.  Neither  is  there  any  national 
or  provincial  church  in  the  hiftory  of  proteftanE 
churches,  but  what  is  known  by  fome  public  ftand- 
ard ;  and  therefore  thofe  churches  that  do  not  fix 
their  fenfe  of  fcripture,  fo  as  to  be  known  in  the 
fundamental  articles  ot  religion,  are  not  parts  of  the 
whole  body  of  the  proteftant  church  ,-  but  if  they 
have  any  faith,  it  is  a  private  faith,  liable  to  changes 
from  fabbath  to  fabbath,  and  is  probably  taught 
them  by  a  private  fplrif,  and  not  by  the  fpirit  ot  J^- 
fus  Chrift   who  takes  bible  truth  and  fhews  it  unto 

i>uT  we  fetch  all  our  principles  from  the  word 
of  God.  There  they  are  written  down  in  fair  cha-^ 
rafters,  and  eftablifhed  by  unanfwerabl^  arguments 
with  the  flronged  motives  to  holy  living  in  the 
world.  How  admirably  do  the  fcriptures  fpeak  of 
the  ONE,  independent,  felf-fufficient,  and  all-fuffi- 
cient  God !  The  King  eternal^  immortal,  invifible  ;  the 
Lord  God  of  Godsy  who  rideth  upon  the  heavens,  and  is 
moff  high  over  all  the  ear:h  :  and  fpeaking  of  his 
adorable  perfedlions,  what  can  equal  the  reprefenta- 
tion  ?  fpeaking  of  his  power  :  Is  any  thing  too  hard 
for  the  Lord  ?  he  makes  flrong  by  his  mighty  hand,  and 
redeems  by  hiicut-firetehed  arm.  Strong  is  his  hand^ 
and  high  is  his  right  hand.  None  zvho  contend  with 
him  (Joall  profper ;  but  he  is  a  (Irong  hold  to  the  righte- 

CtiS 


The  Excellency  of  the  Scriptures^  it) 

cm  in  the  day  of  trouble.  Speaking  of  his  know- 
ledge and  immenfity  :  The  Lord  feeth  not  as  man  fe- 
eth ;  for  man  looketh  on  the  outward  afpearance^  hut  the 
Lord  looketh  on  the  heart.  He  looks  ifi  the  ends  of  the  earth 
and  fees  under  the  whole  heavens.  His  knowledge  is  too 
wonderful  for  us ;  whither  (hall  we  go  from  his  fpirit  ? 
or  whither  fhall  we  flee  from  his  pre  fence  ?  and  fpeak- 
ing  of  his  wifdom  :  The  only  wife  God,  wonderful  in 
counfel ;  a  God  of  judgment  ;  he  ejlablifljed  the  world 
iy  his  wifdam,  and  firetched  out  the  heavens  by  his  un- 
derjianding.  The  fooliConefs  of  God  is  wifer  than  man: 
So  of  his  holinefs  :  There  is  none  holy  as  the  Lordi 
Glorious  in  holinefs.  The  holy  one  of  Ifrael  is  of  purer 
eyes  than  to  hehold  evil,  and  cannot  lock  upon  iniquity. 
And  the  Hke  might  be  faid  of  the  other  perfedions 
of  his  nature.  Again.  How  excellently  do  the 
fcriptures  reprefent  God*s  framing  the  world,  with 
all  its  admirable  furniture  which  we  behold  !  and 
he  that  created  all  by  the  word  of  his  power,  up- 
holds and  preferves  thes^  by  his  continual  concourfe, 
and  rules  and  directs  them  by  his  allwife  providence 
from  the  beginning  of  time  to  the  latefl:  period. 
I  might  alio  mention  the  fundamental  articles  of  the 
chriftian  religion  ;  fuch  as  the  fall  of  all  mankind 
in  the  firft  Adam-,  their  lofs  of  the  moral  image 
of  God,  the  corruption  of  their  nature,  their  utter 
inability  to  recover  themfdves,  the  provifion  of  a 

mediator 


2P  The  Excellency  of  the  Scrlpturif, 

mediator^  his  atonement  and  facrifice  foF  fin,  thfi 
tilicacious  work  of  the  hdy,  fpii  it,  befides  other  ar- 
ticlea  ot  our  holy  rehgion  ;  but  the  lime  would  iail 
me.-  The  word-  of  God  fufficiently  acquaints  m% 
withp  all  thefe  grand  defigns,  together  with  the  way 
how  juftice  is  fatisfied,  ail  the  holy  perfections  ot 
God  are  honored,  and  the  chief  of  (kincrs  are  fa.- 
▼ed  :  alfo,,  how  the  redemption  of  Chrift  is  applied, 
aTid  what  great  and  glorious  privileges  arife  there- 
fromr.  All  thefe  articles  are  fo  fully  opened  in  the 
word^  that  there  is  no  need  of  any  thing  more  to 
be  known  about  them,  than  what  is  left  in  the  bi- 
fekr  ^htfe  things  has  he  written  unto  you  that  believt 
in  the  nams  of  the  Son  sj  Gody  that  ye  may  know  that 
ye  have  eternal  life,  and  that  ye  may  hlieve  m  the 
name  of  the  fon  of  God, 

AgaiN'  ;  All  points  of  chriftian  pra6lke  are  ex- 
cellently opened  in  the  bible.  Being  aflured  of  the 
clo6lrine$  and  promifes  of  falvation  through  Chrift, 
has  a  prevailing  influence  upon  the  will,  draws 
the  affedtior^s,  and  renders  the  whole  iran  obie- 
quious  to  the  gofpel.  In  this  way  faith  excrcifes, 
it  is,  according  to  the  Apoftle  Paul's  account.  •{- 
Now,  the  fcriptures  give  us  excellent  rules  of  conr 
formity  to  God  in  thou^ht>  word^  and  ^t^^s.     They 

teac?> 
\  Qal,  v.  6. 


The  ExcetUnty  of  the  Scriptufft.  Jf 

teach  us  the  nature  of  God  as  he  is  related  to  us^ 
the  nature  of  our  duty  in  our  feveral  relations  and 
circumftances  of  life,  and  the  nature  of  the  world 
in  which  wefojourn. 

Kd  dcfcriptton  of  the  nature  of  God  is  fo  excel- 
lent as  that  in  the  bible.  The  know^ledge  of  God 
is  abfolutely  neceSary  i^ji  order  to  obey  him  ^  fetf 
who  can  ferve  and  glorify  an  unknown  God  ?  Wh© 
can  love,  admire,  and  obey -,  who  can  fhew  forcfe 
"his  praife,  unlcfs  they  have  fome  knowledge  of  the 
glories  of  his  nature?  Well,  the  holy  fcriptures  ex- 
cel all  other  books  that  were  ever  wrote,  in  gi^ving 
the  cieareft  and  fulled  defcription  of  the  glonioMS 
perfe(5lians  of  the  divine  nature.  How  clearly  is 
tiivine  Juftice  manifefted,  in  the  fercre  denunciati- 
ons of  wrath  againft  all  fin,  in  remarkable  and  afto- 
nifliing  judgments  executed  upon  finners,  and  ia 
the  fire  of  divine  wrath  depending  upon  the  Son  of 
God  when  he  was  made  a  facrifice  of  atonement 
for  the  fins  of  his  people  ?  What  glorious  difplays 
of  the  infinite  purity  of  his  nature,  in  the  ftainp  of 
"his  own  image  upon  intelligent  beings,  in  the  rules 
of  his  government,  in  the  fanfbions  he  put  upon 
the  law,  in  the  infinite  diftance  he  fiands  at  from 
thofe  that  ftand  in  the  way  of  his  glory,  in  the  re- 
demption of  finners  by  Chrift  Jefus,  and  in  quali- 
fying 


34  7%e  Excellency  of  the  Scrtpturis^ 

fying  the  eled  for  his  immediate  prelcncc  in  heaven  ?' 
What  dlfplays  of  his  mercy,  in  bearing  the  injuries 
^'iFered  him  by  finners,  in  waiting  to  be  gracious,  in 
debating  the  cafe  with  finners  before  he  deftroys 
them,  in  pleading  with  them  that  defpife  his  offers 
before  his  wrath  arife  without  remedy-,  efpecially^ 
in  applying  the  redemption  purchafed  by  Chi  id  to 
'particular  fouls,  in  bringing  forth  his  prifoners  out 
'of  the  prifon  houfe,  in  releafing  them  from  their 
mifery,  and  refloring  them  to  his  favor  which  they 
:had  lod,  in  promifes  of  fupport  through  the  wilder* 
nefs  of  this  world,  and  finally  in  exalting  them  to  a 
flateof  eternal  life  and  blelTedncfs  ?  What  a  difplay 
of  infinite  v/ifdom  in  affigning  all  things  to  their  fc- 
veral  ends,  in  knowing  all  his  works  from  the  be- 
ginning of  the  world,  in  creating  all  things  in  their 
admirable  variety,  in  keeping  all  the  wheels  of  pro- 
vidence in  fuch  order  and  motion  that  none  can  mils 
the  ehd;  efpecially,  in  finding  out  a  way  to  punifh 
lin  and  pardon  fi.iners  j  a  method  wherein  jullicc 
might  triumph  and  mercy  be  exalted,  wherein  holi- 
nefs  might  be  honored,  and  mercy  might  lliinc 
forth  in  his  furpaffing  love  to  the  guilty  and  felf-ru- 
ined  ?  Now,  all  thefe,  and  other  attributes  of  Go^, 
are  defcribed  and  exemplified  in  the  fcriptures,  to 
teach  us  the  nature  of  the  divine  perfeftions,  and 

his  dealings  with  men. 

Neither 


The  Excdleniy  of  the  Scriptures:,  ^       33 

Neither  are  there  any  writings  fo  adapted  to 
give  us  the  knowledge  of  ourfelves.   To  knowour- 
felves  is  an  important  branch  of  knowledge,  with- 
out which,  we  fhall  negled  the  gieateft  duties,  and 
abufe  and  corrupt  thofe  we  perform.     Without  the 
knowledge  of  ourfelves,  we  know  not  to  what  end, 
and  for  what  work  we  are  to  live  in  the  world  :  we 
know  not  how  to  pray,  nor  what  to  afl< ;  we  know 
not  how  to  give  or  afk  counfel  -,  we  know  not  fin 
nor  duty,  fafety  nor  danger :  therefore  the  know- 
ledge of  ourfelves  is  a  necefTa.  y  part  of  knowledge. 
Now,  there  are  no  writings  like  the  word  of  God 
to  give  a  man  the  knowledge  of  himfelf ;  for  the 
word  teaches  the  good  eflate  in  which  man  was  ere-, 
ated,  and  the  bad  eflate  into  which  he  is  fallen ;  the 
fins  he  commits  againfl  the  law  of  nature,  and  the 
fins  he  commits  againfl  the  law  of  grac«.     It  lays 
down  rules  by  which  he  may  judge  whether  he  has 
obeyed   the  call  of  the  golpel  j    what  relation  he 
(lands  in  to  the  promifes  or  threatnings,  to  the  re- 
wards or  punilhments  of  the  approaching  worlds 
The  word  of  God  teaches  him  how  to  know  whe* 
ther  he  ads  from  a  good  or  bad  principle  -,  whe- 
ther the  moral  nature  of  his  adions  in  the  fight  of 
God  be  difinterefted  or  felfifh  -,  whether  his  feeming 
Jove  to  Chrift,  and  zeal  for  his  caufe,  be  real  and 
evangelical^  or  it  does  not  arife  from  the  proud  mo- 
m  E  tives 


II  f^*  &'}t€e11c'mj  if  the  Scflpttit^^ 

fives  of  his  heart.  The  Wofd  oT  God  teathfes  fiim 
fi(>w  to  knOw  whethei*  the  chriftian  tefripef^  ot  thdt 
t^hich  li  oppofite  to  it;  is  the  prevailing  difj^ofitiori 
hi  his  fOul  i  whether  am  holy  add  heavenly  tenhperi 
©rafintul  dnd  earthly  rtiind,  has  the  Sfcehdcnt  in  hil 
heiari ;  whether  he  is  led  by  the  fpirit  of  God,  ot 
by  the  fpirit  that  works  in  the  chijdrtn  of  difdbe* 
dience; 

And  ds  the  word  of  God  is  an  excellent  rule  to 
teach  us  ou'rfelves,  fo  it  fhows  us  the  various  fpiri- 
tual  dlfeafes  that  need  a  cure,  the  vanity  ot  the  imai 
gination,  the  finfulnefs  of  the  palTions,  the  obftina- 
cy  of  the  will,  and  the  deceitfulnefs  of  the  heart : 
and  for  each  of  thofe  difeafes,  thfe  word  prefcribes 
one  certain  cure — the  blood  of  Chrift  ;  7be  Moot 
Qf  Chrili  ckanjes  from  all  fin^  and  glorying  in  hi  J 
crofs  will  be  attended  with  the  mortification  of  eve* 
ry  luft.  So  again,  the  word  of  God  gives  the  mod 
excellent  rules,  not  only  refpeding  man*s  outward 
aflions  \  to  be  holy  in  all  manner  of  converfation  t 
to  be  fober,  temperate,  chafte,  diligent  in  duty;,  jufl:; 
charitable,  benevolent^  meek  and  humble  in  his  de- 
portment :  bat  it  forbids  all  idle  and  vain  ^Vords* 
find  requires  that  our  words  be  favory,  feafoned  with 
lilt,  that  thereby  we  may  iriinifter  grace  to  the  hear* 
«rs:  Jind  all  muft  fpringfrom  faith,  working  by" 

love 


^g  i^x^U0(;y  of  the  $(riP^^*  ^5 

fiOYCy  diprcme  love  toX^od,  ^nd  Ipve  to  men.  TJjvp 
gofpel  pr^jcepts  of  love,  patience,  klf-Am^U  .nefig- 
nation,  not  oaly  opporethe  .\y:o.r]cing  of  fin  in  ,,l]^ 
heart,  but  are  to  reftrain  the  defires  and  inordinate 
jiflfe(5lion.s  of  the  foxi).  And  all  perfonal,  relative 
and  ,iiational  duties,  as  they  refped  the  difpofuipn 
of  the 'Heart,  and  the  condud  of  ihe  li/e,  are  opexi- 
jcd  before  us  in  the  word  of  God.  This  fummary 
|s  -not  defigned  .to  reqkon  ,vp  all  the  brancKes  of 
chriftian  duty,  but  only  t;o  fnovy  focneihing  of  thj? 
#;xcellency  of  the  word,  as  ,to  .chriftian  prajflicf. 
And  I  will  add,  if  men  would  ,byt  mind  what  thjc 
,word  fay^,  they  might  find  it  profitable  tor  inftruc- 
4ion  in  the  many  rjelaiions  they  bear  to  Gpd,  to  thenv?, 
feljres,  and  to  all  about  them,  together  ,wi5h  ^h^ 
^ight  manner  of  performing  them  all, 

.11.  As  thematterof  thefcnpturesismofl:  e;fcellent, 
fo  the  manner  of  its  ,(;ptTiporuion  is  excellent  alC^u 
The  ri)bjt;<^s^trjeatedof  ,in  the  word  qf  God  are  trea- 
ted of  in  the  moft  excellent  manner.  Many  have 
jipfritten.to.difplay. their  le^fnjng  andeloqiieoce, ^huc 
^U  of  them  come  .ine;{preflibly  (horc  of  the  %T^^,' 
4ei}r  .and  m^i\y  that  may  be  feen  in  the  ftyle  oi 
tV^holyifcriptures.  Though  they  are  written  in  .a 
^(a|pl^ljar,  plain  ftyle,  ad^pted  to  the  loweft  capacity, 
jjfjet>„4ivv{ie  ,^ifdom^aod  amhority  IJiii^  fo^th  in  the 


36  The  Excellency  of  the  Scrtptuffs, 

truths  contained  therein,  fo  as  to  penetrate  the  heart, 
work  upon  the  affcdions,  and  incline  the  will,  be- 
yond any  thing  that  human  art  can  do. 

How  inftru6live  is  the  ftyle  of  God's  word  ? 
Not  only  is  the  Icripture  full  of  inftru(f\ive  matter, 
but  where  can  we  meet  with  luch  plain  reprefenta- 
tions  of  things,  as  in  the  bible  ?  "What  hiftory  is 
written  with  fo  much  fimplicity,  and  at  the  famtf' 
time  with  fuch  grandeur,  as  the  hiftory  of  the  cre- 
ation ?  Where  fhall  we  find  the  lefTons  of  moral 
virtue  inculcated  with  fo  much  emphafis  and  per- 
fpeculty  ?  Where  is  the  whole  myftery  of  devotion, 
in  the  feveral  forms  of  confefflon,  petition,  fuppli- 
cation,  thanldgiving,  vows  and  promifes,  fo  clearly 
taught  us  as  in  the  bible  ?  Where  are  the  rules  of 
wjfdom  and  prudence  ;  where  are  vice  and  wicked- 
nels  i  where  are  holinefs  and  righteoufnefs ;  where 
are  threatnings,  admonitions,  or  promifes,  opened 
in  fuch  light  and  clearnefs,  as  in  the  word  of  God  ? 

Again,  the  ftyle  of  the  fcripture  is  entertaining. 

"Writings  pleafe,  when  every  thing  is  fuited  to  the 

fevt"al  iff.'irs  they  fpeak  of:  when  there  is  nothing 

fuperfluous,  nothing  defedlive,  and  when  the  de'^^n 

is  nob'e,  and  the  exprcrfTion  juft.     Now,  all  tffi  is 

tiue  of  the  bible.    It's  hiftory  pleafes  by  exadlnefs ; 

its 


*Iht  Excellency  of  the  Scriptures*  37 

Its  rules  of  life  pleafe  by  the  lively  manner  wherein 
they  are  propofcd :  it*s  defcripcions  are  natural ;  its 
coroparifons  indeed,  are  fometimes  very  bold,  but 
always  juft,  and  its  whole  ftyle  is  fo  beautified  and 
fet  off  with  fuch  eafy  and  fignificant  metaphors,  as 
give  a  luftre  to  x.h%  expreffion,  and  accommodate 
the  loftinefs  of  the  fentiment  to  the  lowed  capacity. 
If  to  talk  of  great  and  noble  things  in  plain  and 
familiar  language  is  the  height  of  eloquence,  and 
the  mod  entertaining  manner  of  fpeaklng,  then  the 
bible  can  never  be  fufficiently  admired,  whofe  doc- 
trines are  cloathed  with  parables  and  allufions  bor- 
,rowed  from  things  well  known,  that  thereby  the 
truth  might  be  the  better  adapted  to  influence  the 
hearer. 

Again,  the  ftyle  of  the  fcriptures  is  affe(fling. 
What  human  compofure  is  fo  well  adapted  to  move 
the  paffions,  as  the  manner  in  which  bible  truth  is 
written  ?  What  are  thole  warmths  excited  by  an 
imprefled  imagination  from  the  vehemence  of  ftyle 
or  expreffion,  compared  to  thofe  folid  affedions  ex- 
cited by  application  of  the  truths  contained  in  the 
word  of  God  ?  "What  reprefentations  are  fo  adapt- 
ed to  feize  the  fouls  of  the  guilty  with  wild  amaze- 
ment, as  thofe  by  which  the  fcriptures  reprefent  the 
fire  of  avenging  juftice,  burning  and  ready  to  de- 
vour 


^  *The  EicctlUncy  of  the  Bcripiurff. 

VQur  obftinate  offenders  ?  Qr  where  can  we  read 
the  tender  compaffions  of  atGod  towards  the  mife- 
Table,  exprefled  in  fuch  moving  language  as  there  J 
When  the  poets  and  orators  of  every  age  have  done 
their  utmoft  to  paint  the  glories ^nd  terrors  of  ano* 
iher  world,  they  can  inve;nt  rvo  motives  that  wi^ 
feize  the  pafFions  like  thofe  taken  from  the  fcripture. 
Paul's  reafoning  of  righteoufnefs,  temperance,  and 
-judgment,  his  epiftle?  to  the  churches  in  their  vari- 
oiK  circumftances,  the  energy  and  plainnefs  of  hi« 
ftyle,  far  exceed  the  common  rules  of  art.  Would 
men  of  genius  read  the  [bible  with  as  much  tafte 
and  critical  obfervation,  as  Tome  of  them  read  plays, 
43oets,  tragedies,  and  other  things  that  are  merely 
human  in  their  compofition,  they  woukl  foon  find 
the  ftyle  of  God*s  word  vaftly  more  ftriking  than 
any  other  writings.  i 

'Again,  the  fublimity  and  elegance  of  fcripture 
ftyle  excells  all  other  writings.  There  is  nothing 
wherein  writers  have  attempted  the  -fublime,  more 
than  in  reprefenting  a  ftorm  or  a  battle  •,  bui  they 
fall  vaftly  fhort  of  the  fcripture  reprefentations  of 
thofe  awful  fcenes.  What  mafter  of  invention  and 
art  can  reprefent  the  awful  grandeur  ot  our  God,  in 
a  Aorm  of  thunder  and  lightning,  as  David  has 

doc€ 


TH  BaceUehty  of  the  Scrtpinriu  ^ 

dorte  in  the  29th  Pftm  ?  |f'  The  voice  of  the  Lord 
is  upon  the  waters :  the  God  of  ghry  thunderetb  ;  the 
Lord  is  upon  many  waters.  The  voice  df  the  Lbrd  is 
powerful ;  the  voice  of  the  Lord  is  Jull  of  majefly.  7'he 
voice  of  the  Lord  breaketh  the  cedars  ;  yea,  the  Lord 
hreaketh  the  cedars  of  Lebanon.  He  makeih  them  aJfi 
td  fkip  like  a  calf  \  Lebanon  and  SirioH  like  a  youn^ 
Unicorn,  The  void  of  thi  Lord  divideth  the  fimiies,  of 
fre.  The  voice  of  the  Lord  fhaketh  the  wildernefs  j 
the  Lbrd  fhaketh  the  wildernefs  of  Kadefhi  The  voict 
tf  the  Lord  maketh  the  hinds  to  cahe^  and  difcoveretb 
the  forefis.  What  language  can  paint  out  the  pow« 
cr  of  God  over  the  watry  and  fiery  elements  equal  to 
this  ?  Which  of  the  heathen  writers  did  ever  repre- 
fent  the  voice  of  God  in  the  clouds^  and  the  blaEing 
fire  fhooting  through  the  whole  heavens,  in  a  man* 
ner  fo  natural,  and  tending  to  ftrike  fouls  with  aw*. 
ful  veneration  arid  trembling  ?  The  animate,  and 
inanimate  world  are  fpoken  of  as  leaping  at  the  ter* 
rors  of  the  found  and  fire :  and  who  that  has  any 
juft  fehfe  of  God,  in  fuch  a  reprefentationi  can  re- 
frain from  trembling  before  him^  with  awful  venfe»» 
tationof  his  majefly  ?  Only  readiiig  the  pfalrh,  me* 
thinks,  might  excite  us  to  afcribe  the  honors  dufe 
to  his  ttsmej  who  fits  fovereigrt  upon  the  floods j  and 

reigns 

11  An  awful  florm  of  thunder  and  li^htnirt^^yii^y  10,  1 764, 
put  me  in  mind  of  the  paffage  in  the  z<^th  Pfabn* 


^  The  Excellency  of  the  Scripturtj. 

reigns  king  for  ever.  So  what  merely  human  fl<ill 
€an  paint  out  fuch  an  idea  of  a  glorious  combatant^ 
as  the  prophet  Ifaiah  has  painted  in  his  defcription 
of  our  Saviour*s  bloody  and  victorious  confli<fl  up- 
on the  crofs  ?  ^  What  is  Virgil,  and  all  that  have 
endeavored  to  write  after  the  copy  he  has  left  themj 
compared  to  the  life  and  exaftnefs,  the  grandeur 
and  fublimity'  of  this  reprefentation  ?  Here  you 
have  an  image  before  you,  of  a  conqueror  without 
a  parallel :  his  garments  dyed  in  blood,  and  fo  the 
colour  that  great  generals  wear  when  they  return  in 
triumph  from  the  flaughter;  marching  as  a  viflor^ 
while  he  treads  the  wine-prefs  of  God's  wrath* 
treading  down  the  enemies  of  his  church,  as  grapes 
in  a  wine-prefs ;  dying  and  conquering  death  and 
hell,  in  fight  of  the  great  armies  of  his  enemies.  Let 
us  once  more  obferve  the  manly  ftyle  of  the  apoftle 
Paul,  and  we  may  eafily  fee  that  the  elegance  of  his 
exprefiion,  far  exceeds  the  moft  celebrated  orations 
of  Cicero.  "What  heroifm  appears  in  thofe  pafTa- 
ges  wherein  he  undertakes  to  vindicate  himlelf? 
Whereinfoever  any  is  bold  {I  fpeak  f'oolifhly)  I  am  hold 
alfo.  An  they  Hebrews  ?  fo  am  I:  are  they  Ifraelites  f 
fo  am  I:  are  they  the  feed  of  Abraham  ?  fo  am  I:  art 
they  the  minijlers  of  Chrijl  ?  {I  fpeak  as  a  fool)  1  am 
more  :■  in  labors  more  abundant^  injlripes  above  meafure^ 

in 
f  Ifa,  Ixiii.  1—6* 


The  Excellency  of  the  Scriptures^  41 

in  prifom  more  frequent,  in  deaths  oft.  Of  the  Jews 
five  times  received  I  forty  Jiripes  fave  one.  Thrice  was 
I  beaten  with  rods ;  once  was  I  ftoned^  thrice  I  fuffer^ 
ed  fhipwreck ',  a  night  and  a  day  I  was  in  the  deep  t 
in  journeys  often^  in  -perils  of  waters^  in  perils  of  rob- 
herSy  in  perils  by  mine  own  countrymen^  in  perils  by  the 
heathen^  in  perih  in  the  city^  in  perils  in  the  wildernefsy 
in  perils  in  the  fea^  in  perils  among  falfe  brethren :  in 
wearinefs  and  pain fulnefsy  in  watchings  cften^  in  hunger 
and  thirjl,  in  fajiings  often,  in  cold  and  nakednefs.  Be- 
fides  thofe  things  that  are  without,  that  which  comes 
upon  me  daily,  the  care  of  all  the  churches.  Here  is 
matter  and  manner  that  might  fuit  the  niceft  ear, 
and  infpire  the  faint  hearted  with  fortitude.  Efpe- 
cially  if  we  read  and  confider  the  furprizing  heroifm 
of  the  following  lines,  fVho  is  weak,  and  I  am  not 
weak  ?  who  is  offended,  and  I  burn  not  ?  If  I  muft 
needs  glory ^  I  will  glory  in  the  things  which  concern  mint 
infinnities. 

Thus  I  have  confidered  the  excellency  of  the 
matter  and  manner  of  the  facred  writings :  and  who 
but  the  infinitely  wife  and  almighty  God,  could  have 
infpired  men  to  v/rite  fuch  an  excellent  book  of  doc- 
trines and  pradice  as  the  bible  is  ?  Who  can  make 
a  body  of  rules  to  reach  the  confcience,  and  give 
motives  and  inftrudions  to  feize  the  confcience,  but 
he  who  is  the  Lord  of  confcience  ? 


^p  The  Excellency  of  the  Scrlpturei^ 

Use  I.  Thefe  things  ferve  to  reprove  thofe  that 
efteem  other  things  more  excellent  than  God's  word, 
"Wi)l  you  fay,  who  among  us  is  lb  infatuated  as  not 
to  prize  the  moft  excellent  truths  of  the  word,  be- 
fore other  things  ?  Anf.  No  doubt  there  are  many, 
yea,  by  far  the  moft,  that  prize  fome  other  things 
before  the  word  of  God.  Particularly,  fuch  as 
break  God's  law  for  worldly  gain,  efteem  the  world 
more  than  their  bibles.  Did  not  Demas  who 
revolted  from  the  profeffion  of  the  truth,  efteem  the 
prefent  world  before  the  word  of  God  ?  Did  not  Ju- 
das, who  betrayed  the  caufe  of  religion,  and  fold 
his  matter  for  thirty  pieces  of  filver,  love  the  world 
above  the  word  of  God  ?  And  thofe  that  will  break 
the  law  of  God  for  fmaller  matters,  plainly  teach  us 
that  they  do  not  fee  any  real  excellency  in  the  word; 
Satan  need  not  make  great  offers  to  many  perfons, 
in  order  to  draw  them  off  from  their  adherence  to 
the  word.  They  can  eafily  break  the  fabbath,  or 
wrong  their  neighbor  for  fmall  gains :  and  indeed 
jome  that  profefs  a  very  high  efteem  of  the  word, 
pay  very  little  regard  to  the  rules  and  duties  requi- 
red in  it.  Surely,  fuch  as  thefe  are  not  fenfible  of 
the  excellency  of  its  dodlrines  or  precepts.  They 
may  flatter  themfelves  that  they  are  great  chriftians, 
and  that  they  highly  prize  the  word ;  they  may  ea- 
gerly run  to  hear  it  preached  or  read,  in  feafon  and 

out 


The  Excellency  6f  the  Scriptures,  4  j 

out  of  feafon;  they  may  attend  to  private  as  well  as 
public  opportunities,  but  if  they  can  violate  God's 
law  for  trifles,  it  is  a  fign  that  fin  is  fweeter  to  them 
than  all  the  excellent  rules  in  the  word. 

Such  as  will  not  part  with  their  interefl:  for  the 
fake  of  the  word  :  here  you  may  bring  yourfelvea 
to  an  eafy  trial :  here  is  a  temporal  interefl:,  and 
there  is  the  written  word  \  which  do  you  choofe,  o- 
bedience,  or  temporal  interefl  ?  Mofes  efl:eemed  the 
reproach  of  Chrift  greater  riches  than  the  treafures 
of  Egypt.  The  Thefl'^lonians  fliewed  their  high 
cfteem  of  the  word,  when  they  received  it  with 
much  affliction.  But  if  you  fwerve  from  duty,  and 
stre  loth  to  endanger  your  interefl,  you  may  eafily 
fay  which  you  efteem  the  highefl.  You  may  fay, 
I  muft  do  as  the  world  does,  or  I  cannot  be  rich. 
If  I  am  pun6tual  to  pay  my  debts,  if  I  do  not  buc- 
kle and  fliift,  or  gripe  the  laborer,  I  fliall  not  increafe 
fo  fafl:  as  fome  of  my  neighbors  :  or  if  I  do  noe 
deceive,  I  cannot ,gain  that  reputation  among  others 
■which  I  deflre.  But  if  that  be  the  ruling  temper 
©f  your  heart,  you  have  no  realizing  lenfe  of  ih& 
excellency  of  the  word. 

Again.  Such  as  do  not  read  and  hear  it  with  care 
and  dil,igeii3ce.  lofteadof  this>, there  are  fome  that  fel- 
F  z  do£% 


44  ^^  Excellency  of  the  Scriptures, 

dom  read  it  at  all.  They  have  time  to  read  plays, 
novels,  or  entertaining  hiftories ;  they  have  time  for 
fports  and  recreations,  but  little  or  no  time  to  read 
or  hear  the  great  and  excellent  things  of  the  law,  or 
the  gofpel.  Or  if  they  read  or  come  to  hear  it 
preached,  with  how  little  care  and  attention  is  it? 
Some  fljeping  in  the  houfe  of  God,  others  gazing 
from  objedl  to  objed,  others  by  their  irreverent  de- 
portment, evidently  appear  not  to  hear  with  a  relilh, 
but  rather  a  difguft  of  the  truth.  Now,  if  you  be- 
long to  this  number,  it  is  very  apparent  that  you  do 
not  efteem  and  prize  the  words  of  God  as  the  mod 
excellent  things  for  your  entertainment.  It  is  no 
difficult  tafk  for  any  pcifon  to  draw  a  conclufion 
from  fuch  premifes.  If  you  are  attentive  to  diver^^ 
ting  {lories,  and  carelefs  under  the  difpenfation  of 
the  word  •,  it  you  are  diligent  in  the  affairs  of  the 
world,  and  negligent  or  irrevirent  under  the  word, 
you  may  eafily  fee  that  you  are  deftitute  of  that 
fenfe  of  its  excellency  which  true  chriftians  have. 
You  may  have  thi  word  much  upon  your  tongues, 
when  it  is  not  hid  in  the  heart :  but  if  you  really 
love  it  from  a  fenfe  of  its  excellency,  you  will  attend 
to  the  reading  and  preaching  of  it  with  diligence^ 
preparadon  and  prayer,  receive  the  truth  with 
faith,  love,  meeknefs,  readinefs  of  mind,  hide  it  in 
your  heart,  and  bring  torth  the  fruit  of  it  in  your  lifer. 
■   -  Use. 


"The  Excellency  of  the  Scripturet.  45 

Use  II.     If  the  matter  and  manner  of   God's 
word  is  fo  excellent  as  has  been  reprefented,  then  let 
us  enquire  into  our  own  efteem  of  it.     There  is 
plain,  certain,  clear  truth  in  God's  word,  truth  when 
applied,   produces  excellent  effeds.     It  is  the  mean 
whereby  the  holy  Spirit  produces  terrors  and  ago- 
nies in  fouls  under  conviaion  of  fin,  whereby  he 
melts  the  hard  heart,  and  makes  it  pliable  for  ufe : 
and  if  we  efteem  it,  as  all  true  believers  do,  our 
hearts  are  fuited  to  the  matter  of  it,  and  we  tafte  the 
goodnefs  of  it.     There  are  fome  that  do  not  oppofe 
the  truth  contained  in  it  •,  yea,  that  have  a  fort  of 
afFedlion  for  it,  who  do  not  efteem  it  excellent  as 
chriftians  do.     But  have  we  that  gracious  difpofi- 
tion  CO  the  word  as  is  proper  to  true  believers  ? 

Ask  yourfelves.  Do  I  exercife  myfelf  much  in  the 
truths  of  the  word  ?  If  you  efteem  it  for  the  excellen- 
cy of  the  matter  and  manner,  you  will  read  it  and 
hear  it  preached,  you  will  pray  over  it  and  meditate 
upon  it.  True  chriftians  will  take  all  fit  occafions  to 
read  and  hear  the  word.  /  was  glad,  fays  David, 
wbe»  they  faid  unto  me,  let  us  go  up  to  the  houfe  of 
the  Lord.  Chriftians  will  be  much  in  conferring 
with  themfelves  and  with  others  about  it. 

2.  Do  I  delight  to  lay  up  the  excellent  truths  of 
it  in  my  heart  ?   If  you  rightly  prije  the  truths  in 


jf^  The  ExeeUency  of  the  Scriptuns, 

the  word,  you  will  not  be  content  merely  that  you 
have  them  written  in  the  bible,  and  preached  in  the 
pulpit,  but  you  will  lay  them  up  in  your  heart,  and 
©bey  them  in  your  life,     Hypocrites  may  delight 
m  the  word,  as  there  are  many  entertaining  things 
in  it,  that  furnifli  them  to  difplay  their  gifts  among 
Others,  but  a  true  chriftian  delights  to  have  his  heart 
and  life  conformed  thereto.     It  you  are  a  child  of 
God,  you  cannot  take  up  with  a  naked  meditation 
upon,  or  difcourfe  about  the  word,  but  your  heart 
is  reconciled  to  it,  and  you  praftice  the  truths  there- 
in contained.     You  delight  to  get  them  written  io 
your  heart,  and  hold  them  forth  in  your  life.     You 
receive  the  ingrafted  word  with  meeknefs,  and  walk 
by  the  fame  rule.   As  the  word  is  a  tranfcript  of  th« 
divine  nature,  fo  your  heart  is  a  tranfcript  of  the 
word  ;  and  if  you  are  caft  into  the  mould  of  its  doc- 
trines, you  will  obey  from  the  heart,  that  form  of 
do(ftrine  which  is  delivered  to  you  therein. 

3.  Is  my  heart  fuited  with  every  part  of  the 
word  ?  Thofe  that  have  a  faered  relifli  of  the  excel- 
lent truths  in  the  word,  efteem  all  of  them  excel- 
fenti  thofe  that  contradict  the  carnal  defires  of  the 
heart  as  well  as  others  •,  thofe  that  difcover  fin,  as 
well  as  thofe  that  promife  falvation.  Hypocrites, 
efteem  the  promifes,  and  will  fearch  after  and  lifteti 

t® 


7ke  Excellent  of  the  Scripiurm  47 

to  the  comfortable  parts  of  the  word,  and  will  rife 
•like  a  land  flood,  upon  reading  or  hearing  the  blef- 
fings  :  but  thofe  parts  which  prefs  felf-denying  du- 
ties, or  rip  up  and  lay  open  the  pride  and  hypocrify, 
the  worldlinefs  and  carnality  of  the  heart,  they  read 
and  hear  with  coldnefs  and  indifFerence.  But  Paul 
highly  efteemed  the  word  that  convinced  him  of 
fin,  and  wrought  the  moft  amazing  works  of  terror 
in  his  heatt.  The  law  is  boly^  the  command  alfo  is  ho- 
ly jttjl  and  good.  And  though  the  law  is  ufed  to  re- 
vive a  fenfe  ot  fin  in  your  heart,  though  it  does  dif- 
cover  to  you  the  plague  and  vilenefs  of  your  heart, 
and  produce  great  terror  in  your  confcience,  yet  you 
will  efl:feem  it  never  the  lefs,  but  the  more  for  that. 
That  word  of  God  which  is  fet  home  with  power, 
to  convince  and  humble  you,  to  break  your  heart, 
and  ftir  you  up  to  duty,  you  will  be  delighted  with. 
Some  high  profeflTors  do  not  love  the  prophets  of 
the  Lord,  becaufe  they  do  not  prophefy  good  con- 
cerning them.  Hence  prejudices  creep  into  your 
hearts,  becaufe  the  word  difpenfed  does  not  approve 
and  applaud  them ;  and  therefore  they  hate  him  that 
rebuketb  in  the  gate,  and  they  abhor  him  that  /peaks 
uprightly.  How  was  Lot  hated  in  Sodom,  Chrift  and 
his  apoftles  by  the  Jews,  Knox  and  Latimer  in  En- 
gland and  elfewhere  ?  If  the  word  is  prefled  clofe 
upon  a  proud,  covetous,  or  carnal  profeflbr,  he  does 

not 


4$  Tfje  Excellency  of  the  Scripiurei^ 

not  efteem  it.  He  is  willing  indeed,  that  others 
fhould  have  a  wvord  for  them,,  but  he  is  fick  of  a 
difeafe  which  I  fhall  call,  noLi  me  tangere. 
But  if  you  have  a  facred  efteem  of  the  word,  you 
love  to  hear  the  naked  truth  of  things,  truths  that 
will  touch  you  to  the  quick.  You  like  that  part  of 
the  word  which  ftirs  up  your  fear,  and  is  contrary 
to  the  lufts  of  your  heart.  You  highly  prize  that 
■part  of  the  word  that  brings  you  to  the  knowledge 
of  yourfelves,  and  to  the  knowledge  of  fin.  Wic- 
ked men  hate  the  word  •,  they  do  not  love  to  read 
their  own  doom  in  the  word  -,  they  are  willingly  igno- 
rant of  that  which  accufes  and  condemns  them.  But 
if  you  are  a  chriftian,  you  have  a  univerfal  efteem 
of  God's  word. 

4.  Is  my  efteem  of  the  word  abiding.^  Some 
men  have  great  affedtion  for  the  word  by  fits  •,  they 
hear  it  with  joy  for  a  time,  but  it  is  not  abiding: 
they  are  pieafed  with  the  truth  for  its  novelty,  or  for 
the  newnefs  cf  the  manner  of  its  delivery,  and  re- 
joice for  a  feafon  in  the  light  of  it.  Or,  perhaps, 
they  are  under  terrors  of  confcience,  and  therefore 
efteem  the  word,  and  as  foon  as  they  can  flop  the 
cries  of  confcience,  they  fee  no  real  excellency  in  it. 
As  conviftion  and  terror  is  worn  off,  their  affeflion 
to  the  word  goes  off  with  it.     The  ftony  ground 

hearers 


'The  Excellency  of  the  Scriptures,  »n 

hearers  received  the  word  with  much  joy,  until  the 
fun  arole,  and  tribulation  arofe  becaufe  of  the  word, 
but  then  they  were  prcfently  offended.  Sometimes 
it  is  honorable  and  profitable  for  men  to  be  zealous 
about  religion ;  and  while  and  fo  far  as  the  word  is  a 
friend  to  their  worldly  intereft,  they  like  it :  but 
this  affecflion  dies  away  after  a  while.  So  you  may 
be  pleafed  with  the  word  and  foon  difgufted.  You 
may  efteem  it  for  the  newnefs  of  the  method,  or 
becaufe  it  is  reputable  to  efteem  it,  or  becaufe  you 
expeifled  it  would  flatter  you,  and  build  you  up  in 
your  falfe  hopes  :  but  this  is  not  to  efteem  it  for  its 
real  excellencies. 

Use  III.  Let  all  be  excited  to  teftify  their  efteem 
of  God*s  word  in  the  moft  proper  ways.  Meditate 
upon  the  dodrinal  and  pra(5tical  parts  of  the  word, 
upon  the  promifes  and  the  threatnings,  upon  your 
mifery,  and  remedy.  Let  your  thoughts  dweli 
upon  thefe  things :  this  is  the  way  to  evidence  and 
increafe  your  efteem  of  all  parts  of  it.  And  further. 

The  more  you  dwell  upon  the  word,  the  lefs  you 
will  be  entangled  with  vain  and  worldly  thoughts. 
Man's  heart  will  be  bufy,  and  therefore  it  is  beft  to 
employ  it  about  good  things.  If  you  do  not  em- 
ploy your  thoughts  about  fpiritual  things,  they  will 

G  be 


^9  The  Excellency  of  the  Scrtptuml 

bs  employed  about  carnal  things.  The  imagina- 
tion of  the  thoughts  of  the  heart  are  naturally  evil, 
only  evil  and  that  continually.  If  you  let  your 
heart  run  as  your  carnal  difpofition  inclines  you,  you 
will  fpend  your  time  in  thinking  on  things  that  are 
carnal :  therefore  you  Ihould  pre-engage,  and  pre- 
poflcfs  your  thoughts  with  better  things. 

And  the  more  your  thoughts  are  employed  a- 
bout  the  excellent  truths  of  the  word,  the  better 
you  will  be  fitted  for  the  concerns  of  this  life.  It 
is  very  difficult  to  bufy  one's  felf  in  worldly  afi^airs, 
and  not  be  enfnared  thereby  :  there  are  fo  many,  and 
various  temptations,  that  it  is  hard  being  concern- 
ed about  it,  and  not  entangled  with  it;  and  no- 
thing will  tend  more  as  a  means,  to  make  you  de- 
vout and  ferlous,  than  accufloming  yourfelves  to 
holy  meditations  upon  the  excellency  of  the  truths 
of  God*s  word.  If  you  bilficd  your  thoughts  this 
way,  you  might  engage  in,  and  follow  worldly  bu- 
finefs  to  the  praiie  and  glory  of  God.  As  foon  as 
you  wake  in  the  morning,  you  fliould  feafon  your 
heart  with  fome  excellent  truth  in  the  word  j  dwell 
upon  it,  let  It  be  fixed  in  your  heart,  and  that  is  the 
way  to  be  in  the  fear  of  the  Lord  all  the  day  long.' 
It  is  a  good  remark  of  one  upon  thefe  words,  "  a 
carnal  maa  goes  about  heavenly  bufinefs  with  an 

earthly 


The  Excellency  of  the  Scrlpiurei,  ^j 

earthly  mind  ;  and  a  godly  man  goes  about  earthly 
bufinefs  with  an  heavenly  mmd.  " 

Finally  5  if  you  dwell  upon  the  word  in  de* 
lightful  meditation,  you  will  dwell  with  God.  The 
working  of  your  heart  will  be  after  God.  If  the 
word  is  precious  to  you,  God  will  be  precious ; 
Chrift  will  be  precious.  Let  your  thoughts  be  fea- 
foned  with  the  truths  of  the  word»  and  God  will  be 
near  you,  and  you  will  fblace  yourfelves  with  him  5 
you  will  take  in  his  name  by  devout  meditation, 
and  it  will  be  as  ointment  poured  forth  in  heaven^ 
ly  affedion, 


Gs, 


SERMON    III. 

jtke  Efficacy  of  the  word  of  God. 


PSALM     CXIX,    130. 

*Ihe  entrance  of  thy  words  giveth  light  : 
it  giveth   underfianding    unto    th& 
Jimple. 

W^^yk  H  E  excellency  of  an  obje<5l  truly  appre- 
jgV  ^  S^  hended,  will  beget  efteem  in  the  judg- 
k-^^jj(  ment,  and  love  in  the  heart.  Thofe 
therefore,  that  have  a  good  underftanding  and  tafte 
of  the  holy  fcriptures,  will  admire  the  beauties,  and 
confefs  the  fweetnefs  of  the  things  contained  in 
them  J  for  there  we  find  the  fecrets  of  wifdom,  fuit- 
ed  to  an  intelligent  mind,  adapted  to  fanflified  fouls, 
and  tending  to  advance  praiStical  holinefs.  Truths 
fuited  to  clofe  in  with  the  confcience,  prefenting  us 
a  glafs  to  behold  our  own  filthinefs,  and  direfting 

to 


The  EJJcacy,  &c,  53 

to  an  open  fountain  to  wafh  them  away  ;  truths 
fuited  to ,  bring  down  the  loftinefs  ot  our  proud 
hearts,  and  to  exalt  the  rich  and  fovereign  grace  of 
God  in  the  converfion  and  falvation  of  the  felf-ru- 
ined.  And  the  manner  alfo,  agrees  to  the  dignity 
of  the  matter;  for  it  is  eafy  and  inRruftive,  accom- 
modating lublime  truths  to  the  lowed  capacities, 
and  yet  fo  exalted  as  to  gratify  the  moft  refined  un- 
derftanding ;  truths  that  are  great  and  important, 
rendered  delightful  by  the  plain  and  familiar  way  in 
which  they  are  reprefented ;  truths  moft  affecting 
by  the  energy  of  their  ftyle,  truths  adapted  to  ex- 
cite veneration  of  the  divine  majefty,  and  infpire: 
with  chriftian  heroifm,  by  the  fublimity  and  ele- 
gance of  exprefllon. 

These  things  were  inlifted  upon  in  the  preced- 
ing difcourfe,  and,  I  hope,  not  altogether  unpro- 
fitably.  But  unlefs  louls  feel  fomethingof  the  pow- 
er of  the  word  of  God  when  read  or  preached, 
they  will  not  fit  under  its  {hadow  with  great  delight, 
nor  will  its  fruit  be  fweet  to  their  tafte.  Therefore 
let  us  confider 

III.  The  efficacy  of  God's  word  when  it  is  ap- 
plied :  for  akhough  the  truths  of  God*s  word  are 
admirably  fuited  to  produce  the  mofl  neceffary  and 

excellent 


5^  The  Efficacy  of  the  Scripturet 

excellent  efFc£ts,  yet  it  will  neither  convince  nor  re* 
uew,  fani^ify  nor  comfort,  afiure  nor  (Irengthen, 
iinlefs  it  is  applied  by  the  holy  fpirit.  And  there- 
fore our  Saviour  tells  his  dilciples,  that  it  was  need- 
ful he  fiwuld  go  away,  that  fo  he  might  fend  the 
{prrit  to  do  his  work  •,  and  ivhen  the  fpirit  of  truth 
is  comey  be  will  guide  you  into  all  truth.  The  word  is 
the  means,  but  it  is  the  fpirit  of  Chrift  makes  it  ef- 
fedual.  To  read  and  hear  the  word,  though  with 
ever  fo  much  diligence,  and  yet  neglefl  the  fpirit, 
who  fearches  the  deep  things  of  God,  leaves  men 
in  darknefs  about  God's  mind.  The  obje(fl  to  be 
known  is  fixed  in  the  bible,  but  the  faculty  that 
mufl  know  it  mud  be  impreffed  by  the  holy  Spirit, 
And  this,  I  apprehend,  is  particularly  aimed  at  in 
the  text.  7he  entrance  of  thy  words  giveth  lights  it 
giveth  underjlanding  unto  the  Jiwpk.  If  ever  the  word 
is  efficacious,  it  mufl:  have  entrance  :  there  can  be 

no  laving  imprefiion  unlefs  the  word  enters  into 
the  heart. 

It  is  the  firft  work  of  the  Spirit  to  convince  of 
fin.  But  how  is  convi6lion  brought  about  ?  It  is 
by  the  application  of  the  law  of  God  to  the  confci- 
ence.  /  had  net  known  fin^  fays  Paul,  hut  hy  the  Jaw  .* 
for  I  had  not  known  Injl^  except  the  law  had  faid  thoti 
Jsali  not  covet :  Jar  h^  the  law  is  th(  knowledge  of  fin, 

Whe^ 


when  AppUid  hy  the  Spirit.  SS 

When  the  fpirit  fets  home  the  truths  of  Gad's  law 
with  power  upon  tlie  confcience,  it  works  convi&i- 
on  of  fin  and  mifcry.  The  law,  having  entrance  into 
the  confcience,  awakens  thofe  principles  in  men  which 
puts  them  under  terror.  The  law  applied,  puts  men 
upon  thinking  upon  the  truths  contained  in  It,  and 
gives  them  a  new  credit  to  thofe  truths.  Confci- 
ence fubfcrlbes  to  the  certainty  of  them,  and  difco- 
vers  how  they  become  finners,  and  fo  condemns  them 
fur  fm.  It  is  this  makes  them  fenfibie  of  their 
obhgations  to  obey  God  as  a  law  giver  and  rightful 
fovereign,  and  than  they  have  broken  God's  law, 
and  therefore  are  finners,  and  lie  under  guilr.  The 
law  fee  home  with  power  by  the  holy  fpirit,  convin- 
ces them  of  adlual  fin,  and  the  aggravations  of  ir. 
The  law  thus  applied,  convinces  them  of  original 
fin,  the  dreadful  fountain  from  whence  all  the 
ftreams  f^ow  :  yea,  it  v/iU  make  them  fenfibie  of, 
and  bring  them  to  confefs,  tjjiat  the  very  bias  of 
their  nature  forcibly  inclines  and  leads  them  into  fin  ; 
It  makes  them  feel  that  their  hearts  are  prejudiced  and 
rife  up  with  enmity  and  pride  againft  the  fovereign 
Lord  of  heaven  in  difpenfing  his  grace.  No  won- 
der then,  when  the  lavv  enters  the  confcience,  that 
men  are  fenfibie  of  their  mifery  according  to  the 
threatning.  No  wonder  fearfulnefs  furprizes  them, 
and  they  tremble  with  the  thoughts  of  devouring 

fire 


56  57^<?  Efficacy  of  the  Scriptures 

fire.  They  feel  themfclves  bound  over  by  the  law 
to  fuffer  punifhment'.  Convi<5llon  reads  all  the  cur- 
ies to  them,  and  charges  them  home.  It  is  like  the 
flying  roll  in  Zechariah*s  vifion,  fwifter  than  a  flafti 
of  lightning,  and  more  terrible  than  hot  thunder- 
bolts :  or  like  the  roll  of  Ezekiel's  prophecy,  filled 
up  with  lamentations i  mourjting,  and  woe.  It  is  this 
that  fills  finners  with  fearful  expedations  of  defer- 
ved  wrath  :  yea,  fpiritual  plagues  are  already  begun 
in  their  confciences,  and  as  they  read  the  law,  they  fee 
themfelves  expofed  to  all  the  reft.  They  are  fenfi- 
ble  that  the  fentence  of  the  law  is  pofitive,  and  the  glo  - 
rious  perfedions  of  God  are  engaged  to  accomplifli 
ir.  Try  they  will,  either  to  fortify  themfelves  a- 
gainfl:  the  wrath  of  God,  or  to  buy  themfelves  out 
of  the  hands  of  juflice  by  their  duties ;  but  if  the 
law,  having  entered,  keeps  polTefTion  of  confcience, 
they  find  neither  of  thefe  courfes  will  avail.  The  ap- 
plied law  makes  them  fenfible  that  they  have  to  do 
with  a  great  God,  againft  whom  there  is  no  rifing 
up,  and  from  whofe  omnifcient  eye  there  is  no 
hiding,  and  that  they  have  nothing  to  come  be- 
fore the  Lord  with,  or  to  bow  themfelves  before  the 
high  God.  It  is  the  powerful  imprefTion  of  the 
law  upon  the  confcience,  that  convinces  them  of  the 
juftice  of  God  in  the  fentence  of  condemnation, 
brings  them  to  felt-defpair,  and  to  leave  themfelves 

in 


when  Applied  by.  the  Spirit,  ^^ 

in  the  hand  of  fovereign  rpercy.  They  gre  fenfible 
of  the  emptinefs  of  all  thofe  hopes  that  fupported 
them,  and  makes  them  inquifitiye  whether  there 
may  not  be  feme  way  opened  to  them  for  theic 
deliverance. 

And  fq,  if  the  gofpel  has  entrance  into  the  heart, 
it  convinces  them  of  rightepufnefs  and  judgment. 
"Wjien  the  Ipirif  of  ^od  poy^erfully  imprefies  the 
.great  truths  of  the  gqfpel  upqn  men,  they  are  con- 
vinced that  they  are  the  truths  of  God  i  and  parti- 
cularly thofe  truths  that  concern  the  perfpa  and  of- 
fice of  Chrift  i  truths  which  difcover  his  all-fuffici- 
ency  and  readinefs  to  fave  the  miferable  and  felf- 
defperate.  It  is  this  qonviiftion  th^t  perfuades, 
and,  the  renewing  change  upon  the  will,  that  en- 
ables them  to  receive  and  reft  upon  Chrift  alone 
for  falvadpn,  as  he  is  offered  unto  them  in  the  gof- 
pel. It  is  the  knowledge  of  gofpel  truths  that 
gains  their  efteem  of  Chrifl,  and  their  choice  ot 
hirn  as  the  objed  of  their  truft,  and  difpofes  then> 
to  look  for  acceptance  with  God,  folely  on  account 
pf  his  righteoufnefs:  When  they  know  the  gofpel 
is  the  word  of  God,  they  fee  Chrifl  is  f  fuitable  ob~ 
jefl  of  faith,  and  find  an  inclination  to  venture  upoa 
him  for  fafety.  They  believe  the  teftimony  that 
God  has  givien  of  him,  and  en^brace  the  promife  of 
H  thQ 


S8  TJoe  Efficacy  bf  the  Scriptures 

the  new  covenant,  in  which  falvation  is  engaged 
upon  believing.  This  is  the  faith  that  purifies  the 
heart,  and  works  by  love,  that  mortifies  rin>  and 
Overcomes  the  world. 

But  upon  whom  has  the  word  of  God,  efpecially 
the  truths  of  the  gofpei,  thefe  good  efFe6ts  ?  Jti/i 
Our  text  fays  it  is  the  fimple.  Some  render  it  babes 
or  little  ones,  agreeably  to  Mat.  xi.  25.  Others, 
HON  TUMENTES  spiRiTu :  i.e.  to  thofe  that  are 
not  haughty  and  felf-conceited,  that  do  not  think 
more  highly  of  themielves  than  they  ought  to  think, 
that  have  the  loftinefs  of  their  hearts  brought  down, 
^nd  are  fenfible  they  lie  at  fovereign  mercy. 
And  where  finners  are  brought  to  this,  by  the  ap- 
plication of  God*s  law  to  their  confciences,  they  are 
prepared  to  receive  the  gofpei  when  God  is  pleafed 
to  make  it  enter  into  their  minds  and  hearts.  Hence 

The  fimple  are  oppofed  to  hypocrites.  Thofe 
that  read  or  hear  God's  word  with  a  double  heart, 
from  carnal  defigns,  or  felf-righteous  views :  and 
indeed,  nothing  is  a  greater  hindrance  to  the  word's 
entering  (o  as  to  produce  faith  and  beget  love  and 
the  other  branches  of  the  chriftian  temper,  than  the 
pride  and  felf-righteoufnefs  of  the  heart.  This 
temper  unfubducd  will  be  an  everlafting  bar  to  the 

reception 


when  Applied  by  the  Spirit,  50 

reception  of  the  gofpel.  But  where  the  proud  mo^ 
lives  of  adion  are  brought  down  ;  where  the  fin-» 
ner  is  brought  to  felf-defpair,  and  lies  at  mercy,  the 
gofpel  ufually  enters  into  his  heart.  Such  an  one  is 
fenfibly  helplefs,  and  prepared  to  hear  what  God 
the  Lord  has  to  fay  unto  him.  He  that  fees  him- 
feif  viler  than  the  beafts  that  perifh,  that  is  fenfible 
he  dcferves  the  fame  hell  that  the  devils  have,  and 
has  given  up  all  hope  of  relief  from  every  quarter, 
unlefs  fovereign  mercy  takes  him  up.  This,  it  may 
be  fuppofed,  is  meant  by  the  fimple  in  our  text, 
Man  is  naturally  far  from  this  fort  of  fimplicity  : 
he  is  rich  and  increafed  in  goods,  and  has  need  of 
nothing,  and  therefore  is  fent  empty  away  from  the 
word  when  he  reads  or  hears  it.  It  requires  the 
agency  of  an  afmighty  arm  to  prepare  fouls  to  re-* 
ceive  the  inftrudlions  of  the  word  into  their  hearts^ 
For  all  are  dead  by  nature  -,  dead  in  law,  deprived 
of  the  moral  image  of  God,  deftituteof  vital  prin- 
ciples of  holinefs,  and  blind  to  the  beauty  and  ex^ 
cellency  of  bible  truths.  Therefore  there  muft  be 
a  fupernatural  influence  upon  the  mind  and  confct- 
cnce  to  convince  them  of  the  (late  of  their  cafe,  an4 
that  they  have  forfeited  all  mercy,  and  are  utterly 
helplefs,  or  they  cannot  be  reckoned  among  the 
firaple,  according  to  our  explanatioo,  which  thejj 


6o  the  Efficacy  of  the  Scriptures 

tnuil  be,  before  the  wbVd  of  gofpel  grace  ^as  en- 
trance into  their  hearts  to  any  efFedual  purp'ofes. 

These  things  open  the  way  to  confider,  what 
judgment  we  ought  to  make  when  the  word  is  fet 
home  with  power  upon  us  ?  Or  how  fhall  v/e  kno\V 
when  the  word  Is  powerfully  imprelTed  upon  us, 
whether  it  be  by  the  fpirlt  Of  God  or  another  fptrit  ? 
The  right  refolution  of  this  quefftion  is  of  very 
great  iniportance  to  every  one  that  would  not  be 
miftaken  about  himfelt.  But  as  it  will  take  fome 
time  to  refolve  this  queftion  with  any  confiderable 
clearnefs,  we  fhall  leave  it  to  the  next  difcourfe, 
and  conclude  the  prefent  with  fome  application. 

I.  If  the  word  of  God  mufl  have  entrance  in- 
to the  confcierlce  and  heart ;  if  it  is  admitted  into 
all  that  are  recovered  to  the  favor  iind  image  of 
God';  then  learn  what  to  think  of  thofe  that  do  not 
admit  even  the  law  of  God  to  enter  into  them  for 
the  convidion  of  fin.  It  is  very  evident  that  ma- 
ny, very  many  that  enjoy  the  favor  of  God^s  word, 
and  rhay  read  and  hear  it  frequently,  do  give  it  no 
admittance  into  their  heiarts.  While  others  about 
them,  and  perhaps  in  their  own  families,  yea,  their 
own  children,  have  the  law  and  gofpel  too,  enter 
for  their  convidion  of  fin,  and  begetting  faith,  they 

are 


vihiH  Applied  ly  the  Spirit.  -6t 

are  'proof  ig'ainft  every  thrn'g  that  ha?  hitherto  beea 
offered  them  :  ^Mk  the  kw  is  applied  to  forre,  and 
'excites  gre^t  jfear  of  the  cui-fe  threatened,  they  are 
at  eafe  in  Zioil.  Th6ugh  "God  fertds  forth  hiis 
fumrtlclns  for  them,  fairly  \«^ritt6n  and  €afily  read  in 
his  ^ord,  they  are  quiet  ftill.  Now,  whatever  fuch 
perlons  may  pretend  iihotit  betieX^ing  in  Chrift  for 
^IMvation,  they  'cannot  give  a  good  reafori  of  their 
'iibpe,  kdr  anfv^er  it  to  their  own  (^ohfciences  why 
they  hope  to  be  Taved.  Secure  Tinner  >,  how  often  6b 
you  fay  to  yourfeff,  I  hope  1  fhall  be  faVed.  Yoa 
hope  to  be  faved !  why,  you  neither  admit  the  law, 
nor  the  gofpel  df  God  into  yotir  heart.  If  the  law 
entered  into  you  by  the  fpirit  of  God,  you  coul3 
hot  lie  afleep  in  yotJr  fins.  If  the  law  in  it*s 
ccjm  mands  and  corfes  entered  into  your  confer- 
ences, it  ^ould  make  your  carnal  Hearts  fall 
dbwh,  and  your  hairftand  an  end.  Were  con^- 
fcience  biit'thoroughly  awakened  by  the  thunder  and 
lightning '6f  God*s  Uw,  it  would  marr  all  your  car- 
nal comforts,  and  ftrip  you  naked  of  the  vain  hope 
that  is  in  you.  You  hope  to  be  faved  !  Why,  yoa 
<io  not  belreve  the  Idw  denouncmg  the  cut'fe  to  eter- 
nal'torment  is  God's  law  II ;  nor  the  gofpel  offering 

eternal 

\\The  meaning  if,  that  JIupid  ftnners  have  no  realizing 
cinvi£ii6n  of  the  truth  of  God's  laiu  and  gofpel^  though  they 
may  have  a  rational ,  iua^ivt  belief. 


64  ^(  ^J^cacy  of  the  Scriptura 

erernal  life,  is  his  gofpel.  True,  you  fay,  but  I 
hope  I  fliali :  and  why  do  you  hope  you  (hall 
be  convinced  of  the  truth  of  the  one  or  the 
other  ?  You  do  not  reform  :  you  do  not  ufe  the 
means :  your  pretence  to  ufe  them  is  nothing  but 
abufing  the  means  of  grace.  And  do  you  hope 
for  this  bleffing  while  you  live  unreformed  ?  It  is 
not  near  lo  crofs  to  a  carnal  heart  to  reform  and  be 
ftrift  and  diligent  in  ufing  means,  as  it  is  to  come 
out  of  felf  and  believe  unto  righteoufnefs.  But  in- 
ftead  of  reformation,  you  are  going  boldly  in  the 
way  to  damnation,  and  are  conftantly  putting  far 
away  the  evil  day.  Why  then  will  you  flatter  your- 
felf  that  you  hope  to  be  faved,  when  you  have  no 
fenfe  of  the  neceffity  of  falvation  ?  Your  confcience 
is  dreadfully  benumbed  and  flupid  :  you  make  your 
heart  as  an  adamant  (lone,  harder  than  a  flint,  har- 
der than  the  nether  mill-flone.  The  inftrudlions  of 
God's  law  glide  off,  as  rain  falling  upon  a  rock :  the 
hammer  of  the  word  makes  no  impreffion  upon 
you.  Where  then  is  the  ground  of  your  hope  ? 
Do  you  hope  to  believe  the  gofpel,  when  you  never 
believed  the  truth  of  the  threatnings  in  the  law  ? 
If  you  believed  that  you  were  condemned  already, 
and  the  wrath  of  God  lay  upon  you,  you  would 
foon  reform  and  grow  very  diligent  in  ufing  the 
means  of  grace.    O  fccure  finner !  my  heart  tremi- 

bJes 


when  Applied  hy  the  Spirit.  63 

bles  for  yon.  I  have  often  prayed  in  fecret  for  you 
by  name  •,  but  I  am  afraid,  I  am  greatly  afraid  you 
have  got  fuch  faft  hold  of  deceit,  that  you  will  never 
lofe  your  hole],  until  you  lift  up  your  eyes  in  tor- 
inent.  You  lie  under  3  judgment  worfe  than  all 
the  plagues  of  Egypt.  I  am  afraid  God  has  faid 
of  you,  let  that  man  (that  woman)  alone  -,  let  him 
take  his  courfe;  I  have  done  with  him,  and  let  my 
minifters  trouble  themlelves  no  more  about  him : 
and  therefore  he  muft  rue  his  folly  among  the 
reprobates  for  ever. 

2.  Let  thofe  that  feel  the  terrors  of  the  law  of 
God  in  their  confciences,  inceflantly  beg  that  the 
word  of  the  gofpel  might  enter  into  their  hearts  by 
the  efficacious  grace  of  the  fpiric.  God  has  con- 
vinced you  of  the  truth  of  his  threatnings,  and  put 
you  in  fear  of  his  wrath,  and  he  that  infpired  the 
prophets  and  apoftles  to  write  the  gofptl  of  his 
grace,  can  interpret  every  truth  of  it  to  you,  and  af- 
fure  your  heart  that  he  is  true  who  has  teRified.  O, 
labor  that  you  may  have  this  teftimony.  How  in- 
defatigable are  the  men  of  the  world  to  gain  world- 
ly good  ?  How  intenfely  engaged  are  thofe  that 
thirft  after  knowledge,  to  enter  into  the  life  and  fpi- 
rit  of  the  books  they  read  ?  And  may  it  not  turn  to 
better  account  to  be  indefatigably  diligent  that  the 

truth 


truth  and  fpirlt  of  the  go.fpel  might  enter  into,  your 
hearts  ?  \  do  not  c^li  yo\i  to  wqj"H  up  your  hearts 
to  believe  the  gofpel,  for  this  is  not  \n  your  poA^er. 
But  although  you  cannot  effc<fl  it  yourfelvea,  ypu 
can  take  paips  \n  ufing  appointed  rneans,  and  Gp,d 
is  able  to  open  the  door  and  let  you  in  :  if  he  dpqs 
not  caufe  his  gofpel  to  enter  into  your  hearts  you 
nvill  not  believe.  If  you  had  more  knowledge  of 
the  law,  and  were  n^ore  diftreffed  with  its  terrors^ 
you  would  (till  grope  ir^  the  dark.  One  obferves 
upon  the  cafe  of  the  unconverted  \  "  He  that  has 
not  the  right  key,  is  as  far  from  entering  the  houfe 
as  he  that  has  none.  '*  And  fo  you  that  have  not 
the  right  knowledge  of  the  gofpel  cannot  ?nter  intx^ 
the  life  and  fpirit  of  the  gofpel :  but  you  can  drive 
and  beg  for  its  admittance  into  your  hearts.  You 
can  plead  your  extream  want,  and  the  fovereign 
mercy  of  God,  And  if  you  cry  for  wifdom,  and  lift 
up  your  voice  for  underjianding  j  if  you  feek  for  it  c^s 
fiher^  and  fcarch  for  it  as  for  hid  treafures,  you  not 
only  attend  the  means,  bqt  you  m^y  fine]  it.  Wif- 
dom  {lands  at  the  door  of  God's  word,  ^nd  c^n 
open  the  treafures  of  gofpel  truth  to  your  inmoft 
fenfe  and  liking;  and  if  he  enters  you  into  h\^ 
fchool,  you  fhall  know  the  truth.  Yea,  wifdom 
fends  us  out  to  invite  and  call  you :  Sh  bath  fen( 
forth  her  maidens  >  (bs  cries  u^on  the  high  places  of  tk/f 

cit^ 


when  Applied  hy  the  tplrit,  ^^ 

■tiig ;  who^Q  is  fimple,  let  him  come  in  hiihey ;  as  for 
him  that  wanted  underjianding,  fhe  faith  to  him^  corns 
^at  of  my  bread,  and  drink  of  the  wine  which  I  havs 
mngled:  therefore  driven  He  that  taught  the  eu^ 
nuch  that  which  he  knew  not,  may  teach  you  alfo : 
therefore  if  others  faint>  you  muft  hold  out. 

5.  Let  -thole  that  have  ent.ertained  the  gofpel 
-as  the  truth  of  God,  enter  more  and  more  into  the 
^fpirit  of  it.  Have  you  felt  the  efficacious  influence 
of  the  gofpel  upon  your  hearts  ?  O  labor  after  more 
knowledge  of  it,  in  all  its  important  points,  efpecH 
ally  the  knowledge  of  Chrlft  in  his  mediatorial  cha-' 
rader-,  for  the  knowledge  of  God  in  Chrift,  is  the 
knowledge  that  enlivens  all  true  religion.  Do  you 
alTuredly  know  that  Chrift  is  the  Son  of  the  living 
God  ?  Why,  this  knowledge  will  have  influence 
on  your  faith  and  pradtice.  God*s  word  will  be  in 
your  hearts,  and  you  will  teach  it  diligently  to 
others  in  a  life  of  praflical  holinefs.  But  as 
you  would  do  this  to  better  purpofe,  be  ex- 
horted anc^.  engaged  to  follow  on  to  know  the  gof- 
pel yet  more  clearly  and  fully  ;  hereby  you  Ihall  fee 
more  into  the  mind  and  counfel  ot  God  concern- 
ing you.  When  you  were  firfl  made  to  open  the 
door  and  let  the  gofpel  enter  into  your  h*arts,  you 
had  wonderful  experience  of  its  power.    Let  this 

I  be 


56  The  Efficacy  of  the  Scriptures 

be  a  motive  to  prels  you  on  to  feel  and  experience 
more  of  its  efficacy  (till.  Have  you  tafted  that  the 
Lord  is  gracious  ?  O  let  that  tafte  fliarpen  your  de- 
fires  after  more  of  the  fincere  milk  of  the  word, 
that  you  may  grow  thereby.  The  grace  that  firft 
got  entrance  for  the  gofpel  into  your  hearts  fliould 
perfuade  you  to  be  on  the  (Iretch  after  more  :  being 
delivered  out  of  the  hands  of  your  enemies,  you 
fhould  ferve  him  without  fear,  and  yield  yourfelves 
to  him  more  and  more  daily,  as  a  teftimony  of 
gratitude,  and  with  defire  to  honor  God  in  the 
world. 


SERMON 


SERMON   IV. 

How  we  may  know  when  the 
Word  is  divinely  imprejfed. 

PSALM    CXIX,   130. 

7^^  entrance  of  thy  words  gtveth  light  .• 
it  giveth  underjlanding  unta  tha 
Jimple. 

}^^^"^  H  O  U  G  H  the  fcriptures  are  demonftra* 
^  T  ^  bly  the  great  truths  ot  God,  and  mo(t 
k.j^^J^  excellent  in  the  matter  and  manner  of> 
their  writings,  yet  the  important  truths  will  never 
convince  us  of  fin,  tighteoufnefs,  and  judgment  5 
never  humble,  renew  and  cleanfe  us,  unlets  they  are 
applied  by  the  holy  fpirit.  Sin  s^rvd  g^uilt  are  im* 
prefled  on  our  hearts  by  him  who  made  us,  and  it  is 
this  excites  us  to  fly  from  the  wrath  which  is  to 
9ome  5  but  the  prelumptions.  of  pride  and  carnal 
\  %  redfoning. 


68  Hoiv  we  may  know  when 

reaTonlng  influence  us  to  feek  our  fafety- where  it  is 
not  to  be  had,  until  we  are  reduced  to  felf-defpair, 
and  to  leave  ourfelves  at  the  difpofal  of  foverelgri 
iTiercy.  It  is  the  application  of  the  gofpel  that  en- 
larges our  knowledge,  and  leads  us  to  embrace  the 
faving  truth.  When  the  promife  of  the  Father, 
Jiud  of  ChnfV,  takes  the  law  of  God  and  fliews 
its  commands  and  threatnings  to  US',  it  enters  into 
the  inmoft-i-eceflfes  of  our  fouls,  and  is  fliarper  than 
a  two-edged  fword  in  our  hearts :  and  when  he  takes 
the  gofpel  and  Ihews,  it  to  us,  and  perfqa,des  our 
hearts  tHatit'  is'fhe  wbr^  of  that  God  who  cannot 
lie,  jt  fo  ^enters  as  that  we  find  fufficient  relief  for 
our  gi^i^V^nda  righteoufn^fs  which  is  the  anfwer  to 
the  acciffat-ions  qf  coiifcience  before  God. 

These  things  were  more  fully  confidered  in  the 
preceding  di'fcourfe,  .Which*  feems  to  open  the  wa/* 
iht  tonftdering  th^  important  ^que^ion  propofed, 
viz.  What  judgnienf  ^e-  a^e  to  rftake  when  the- 
word  \i  itt  home-  With  power  upon  us?  Or  how^ 
may  we. know  when  the  word  is  powerfully  impref-^' 
fed  upon  vis,'  Whether  it  be  by  the  fpirit  of  God,  oi* 
by  another  fpirit?  -  ik^^  -rfori  t;!: ' 

In  order  to^giue  a  "plain  anfwer  to  this  queftlon,: 
1  fiiall  firll  of  all  canfider,  fpme  things  that  perfons; 

t  i  experience 


the  Word  rs  divinely  imprejjtd,        _  6gi 

cicperlence.  Not  only  true  chriftians,  but  thofe  that 
are  under  the  curfe  of  the  law,  may  have  the  word 
of  God  fet  home  with  power  upon  them.  Thofe  who 
are  already  made  fureof  the  truth  of  the  gofpel,  and 
do  believe  the  truth  of  God  in  his  teftimony  con- 
cerning Chrift,  (land  in  daily  need  of  divine  influ- 
ence to  carry  on  the  work  of  faith  and  holinefs  in 
their  fouls  -,  and  'the  holy  Spirit  dwells  in,  and  is 
given  to  thein,  to  flied  abroad  the  love  of  God  in 
their  hearts.  It  is  by  the  fpirit's  fetting  home  the 
word  with  power,  that  they  are  crucified  with  Chrift", 
fin  is  made  bitter  to  them  ;  they  loath  it,  and  refiflr 
its  motions,  and  live  devoted  unto  God.  Thofe 
th^t  are  in  the  gall  of  bitternefs  and  bonds  of  ini- 
quity, fland  in  need  of  the  promifed  help  of  the 
fpirit  ;  the  advocate  to  convince  them  of  fin,  and 
convert  them  from  the  error  of  their  way,  to  the 
wifdom  of  the  juft.  Experience  teaches  us,  while 
in^  a  ftate  of  nature,  that  we  cannot  regenerate  our- 
ielves,  and  experience  teaches  the  converted  that  they 
cannot  ftand  in  a  day  of  trial,  againft  the  world, 
the  flcfh,  and  the  devil,  unlefs  the  ftrength  of  Chrift 
is  manifcfted  in  their  weaknefs.  Yea,  it  is  evident 
from  fcripture  and  Cbfervation,  that  many  men  have 
had  powerful  impreffions  of  the  word  by  the  holy 
fpirit  of  Chrift,  who  were  never  favingly  converted 
to  God.     The  fpirit  of  all  grace  has  been  poured 

out 


yo  /f(?w  we  may  know  whtn 

out,  and  revived  a  work  of  God,  when  feme,  m  the 
ifllie,  provoke  the  Lord  utterly  to  leave  them. 

Again  ;  experience  teaches  us  that  the  fpirit  of 
grace  powerfully  fets  home  particular  parts  of  the 
word.  Sometimes  perfons  have  diftrefllng  portions 
of  fcripture,  and  fometimes  encouraging  portions, 
powerfully  imprefled  upon  them.  We  are  in  dan- 
ger of  two  extremes,  either  ot  felf-flattery,  or  of 
difcouragement :  and  as  an  help  againft  both  thefe 
extremes,  perfons  have  the  word  of  God  laid  before 
them  and  fet  home  upon  their  hearts.  Sometimes, 
when  they  flatter  themfelves  in  their  ov/n  eyes,  the 
fpirit  of  Chrifl:  imprefles  fome  diftrefling  part  of 
the  word  upon  their  confciences  :  at  other  times, 
when  their  fouls  are  call  down  within  them,  the 
good  fpirit  brings  to  mind  fome  relieving  and  en- 
couraging part  of  the  word.  As  thofe  parts  of 
the  word  which  are  terrible  or  encouraging  are  ex- 
cellent in  themfelves,  fo  they  are  of  eminent  fervice 
to  fouls,  when  applied  by  the  holy  fpirit.  We 
may  obferve  in  times  of  revival,  that  God  ufes 
various  minifters  of  Chrifl:  to  carry  on  his  work. 
Some  have  one  gift,  and  fome  another  :  fome 
open  the  truth  in  ore  method  and  fome  in  another  : 
fome  have  a  particular  gift  at  preaching  the  law,  and 
fome  at  preaching  the  gofpel  5   and  God  gives  fuc- 

cefs 


the  Ward  is  divinely  imprejjed,  7 1 

ccfs,  by  the  inftrumentality  of  the  different  gifts  -, 
fometimes  by  the  law,  and  fometimes  the  gofpcl ; 
fometimes  by  terror,  and  fometimes  by  encourage- 
ment. And  fo  the  fpirit  of  the  Lord,  by  applying 
various  parts  of  the  word,  lifts  up  a  ftandard 
af^ainfl  a  flood  of  iniquity,  by  making  ufe  of  par- 
ticular parts  of  the  word,  that  the  word  of  the 
Lord  might  not  depart  out  of  the  mouth  or  hearts 
of  his  people  forever.  Sometimes  the  fpirit  of 
Chrift  brings  a  meflage  from  the  word  to  perfons 
confciences,  not  very  unlike  the  meffage  that  Abi- 
jah  brought  Jeroboam's  wife  :  he  faid  to  her,  come 
in  thou  wife  of  Jeroboam,  for  I  am  fent  to  thee  with 
heavy  tidings.  So  the  fpirit  ot  God  takes  fome 
word  of  terror,  and  does,  as  it  were,  call  out  the 
perfon  to  whom  it  belongs  ;  "  come  in  and  attend 
to  this  terrible  meffage,  for  it  belongs  to  thee. 
Why  Ihouldft  thou  (land  at  the  door,  as  if  thou 
couldeft  hide  thy  diffimulation,  when  nothing  can 
be  hid  from  me  ?  Come  in,  O  thou  diflembler, 
come  in  and  read  thy  character  and  thy  guilt  and 
danger,  in  the  word  I  have  brought  thee.  Foraf- 
much  as  thou  hafl  made  other  gods,  and  haft  fcorn- 
fully  rejedled  me,  therefore  hear  thy  doom  to  utter 
deftruflion,  unlefs  thou  doft  return  unto  me.  ** 
Sometimes  alfo,  the  fpirit  of  Chrift  comes  with  a 
word  of  confolation  to  raife  up  dejeded  fouls.  Per- 
haps 


^'^Z  Uov}  We  may  know  when   . 

;haps  he  brings  that  relieving  word,  I  will  give tt 
•■place  and  a  name  better  than  of  fons  and  of  'daughters  : 
I  will  give  them  that  choofe  the  things  which  pleafe  me^ 
an  eveykfiing  name^  and  they  fhall  not  he  cut  off.  Of, 
if  through  the  fpirit  they  mortify  the  deeds  of  the 
•body,  he  may  fay,  ye  have  not  received  the  fpirit  of 
bondage  again  to  fear^  but  ye  have  received  the  fpirit 
of  adoption  crying  abba  Fatheri 

Again.  Experience  teaches  us  that  the  wOrd  is 
fee  home  in  the  reading  as  well  as  the  preaching  of 
it.  In  the  one  and  the  other,  fometimes  the  Word 
flies  like  an  "arrow  Ihot  from  a  bow,  or  a  Iharp 
fword  ufed  by  a  fkilfiil  combatant,  and  pierces  a  fin- 
ner  to  the  heart.  So  the  word  came  home  tinder 
Peter's  fermon,  for  thofe  that  were  convinced  were 
pricked  in  their  heart.  So  alfo  it  came  upon  Saul 
in  his  way  to  Damafcus,  which  filled  him  with  trem- 
bling and  aftonifhrnent.  And  fo  Felix  the  Gover- 
nor was  greatly  afraid  when  Paul  preached  before 
him  concerning  the  faith  of  Chrift,  and  reafoned 
of  righteouinefs,  temperance,  and  judgment  to 
come.  Sometimes  again,  the  word  comes  with  en- 
couraging power,  both  in  the  reading  and  preaching 
of  it.  Thus  while  Paul  and  Silas  preached  to  the 
prifon-keeper  and  his  family,  exhorting  him  to  be- 
lieve on  the  Lord  Jefus  Chrift,  and  promifing  that 

i£ 


the.Tf^ord  is  divinely  imtrejfed,  -^-y 

if  he  did,  he  Ihould  be/aved,  and  all  his  hcufe  ;  ic 
is  faid  that  he  rejoiced,  believing  in  God  with  all  his 
houfe.  Though  he  trembled  and  fell  down  before 
Paul  and  Silas,  yet  this  word  applied,  fet  him  at  li- 
berty and  raifed  him  up.  So  thofe  that  were  prick- 
ed in  the  heart  under  Peter's  fermon,  when  he  ex- 
horted them  to  repentance,  and  encouraged  them  to 
hope  for  pardon,  many  of  them  received  the  word 
with  approbation  and  comfort.  So  when  our  Lord 
was  converfing  upon  the  fcriptures  as  he  was  at  a 
feafl:,  one  of  them  that  fat  with  him^  hearing  the  con- 
verlation  had  great  relief,  and  faid,  hlejjed  is  be  thai^ 
fiall  eat  bread  in  the  kingdom  of  God. 

Again.  Sometimes  the  word  comes  home  with 
power,  in  a  different  fenfe  from  its  original  defign. 
It  is  no  uncommon  thing  for  chriftians  to  be  greatly 
comforted  by  a  word  of  promife  fet  home  upon 
them,  though  it  really  in  its  original  defign,  refpefl* 
ed  only  forae  public  blefling,  perhaps  the  deliver- 
ance of  the  church,  v.  g.  That  text  may  be  lec 
home  with  power  -,  I  will  bring  near  my  right eoufnefs^ 
it  (hall  not  be  far  off,  and  my  fahation  fhall  not  tarry. 
Suppofe,  I  fay,  it  fhould  be  that,  or  fome  other  pro- 
mife of  the  like  import,  that  is  fet  home  and  gives 
great  encouragement  to  a  dejeded  chriftian.  And 
when  he  comes  to  look  it  over  in  the  xlvi  chapter 

K  of 


yi)  How  we  may  know  whn 

of  Ifaian,  and  reads  the  particular  refpeifl:  it  had  to 
the  church  of  Ifrael,  rather  than  to  particular  be- 
lievers, he  is  ready  to  fink  under  an  apprehenfion 
of  his  deceiving  himfelf,  and  to  conclude  that  it 
was  not  from  the  fpirit  of  all  grace.  But  the  con- 
clufiun  from  fuch  premifes  is  not  good  :  there  is  no 
reafon  for  me  to  conclude  that  the  promile  was  not 
given  me  by  the  fpirit  of  God,  m'erely  becaufe  it 
related  to  the  public  good  of  the  church ;  for  it  is 
ufual  with  the  holy  fpirit  to  apply  fcripture  by  way 
t>f  analogy,  or  likenefs  of  cafes.  The  promife  in- 
deed may  refpeft  the  welfare  and  glory  of  the 
chuich  :  but  the  fame  promife  is  very  fuitabie  to 
fet  forth  the  ffee  grace  and  mercy  of  God  to  par- 
ticular believers  in  every  age,  and  thereby  the  fpiiic 
of  God  may  comfort  his  people.  Thus  one  text 
of  fcripture  fuits  the  cafe  it  was  not  Wfitten  about. 
So  for  indance,  that  in  Hofea  xi.  i.  /  called  my  Son 
cut  of  £jjy/)/,had  a  dired  referrence  to  the  people  of 
Urael  whom,  God  by  Mofes^  had  antiently  called 
out  of  Egypt.  And  yet  the  fame  text  is 'applied  to 
Chrift,  by  the  Evangelift,  Mat.  ii.  15.  So  when 
iTcrod  deftroyed  the  male  children  in  Bethlehem,  it 
is  faid  there  was  great  mourning  ;  and  that  fcrip- 
ture in  Jerem.  xxxi.  15.  A  voice  was  heard  in  Ra- 
mah  \  Rachel  weeping  for  her  children,  and  refufing  to 
hi  comforted  for  her  children,  hgcaufe  they  were  not. 

That 


the  TVord  is  divinely  imprejfed.  75 

That  tills  fcripture  was  then  verified,  Mat.  11.  1718. 
whereas  it  is  very  evident  that  the  prophet  Jeremy 
gave  an  account  of  a  faft  that  happened  long  be- 
fore, and  the  meaning  can  be  only  that  there  was 
a  likenefs  of  cafea  and  effecls.  The  great  lamenta- 
tion for  the  children  which  Herod  put  to  death,  was 
as  if  Rachel,  that  tender  mother,  had  rifen  out  of 
the  grave,  and  was  bewailing  her  lofl;  children. 
Well,  if  the  fpirit  of  God  takes  one  fcripture  in  the 
written  word,  and  applies  it  to  quite  another  cafe, 
certainly  we  may  exped  he  (hould  do  the  like  in 
fctting  home  the  word  upon  the  heart,  when  he 
would  have  it  enter  into  us. 

But  although  this  is  a  great  cafe  which  demands 
the  ftridefl:  attention  -,  yet,  I  would  not  detain  you 
too  long  upon  what  is  matter  of  experience,  Ic 
has  appeared  to  me  needful  to  take  this  pains  in  or- 
der to  prevent  miftakes,  and  to  (hew  people  fome- 
thing  of  the  experiences  of  divme  influence,  and 
the  liablenefs  of  perfons  to  impute  that  to  the  im- 
preillon  of  another  fpirit,  which  is  really  the  fpirit 
of  God.  Let  us  now  attend  to  the  queRion,  and 
obferve  upon  it, 

I.  Many  times  when  the  fcrlptures  com.e  with 
power,  it  h  fram.  3  fpecial  work  of  the  fpirk  of 


^&  How  we  may  know  when 

God.  He  helps  us  by  way  of  remembrance,  bring- 
ing fuch  and  fuch  truths  afiefh  to  our  minds.  Hence 
Paul  calls  the  fandlifying  influences  of  the  fpirit, 
the  fpirit  of  wifdom  and  revelation  in  the  know- 
ledge of  God  in  Chrift.  Therefore  alfo  our  Lord 
lays,  John  xiv.  26.-  The  Comforter  whom  the  Father 
will  fend  in  r/iy  name  \  he  fhall  teach  you  all  things., 
and  bring  all  things  to  your  remembrance,  whatfoever  I 
have  faid  unto  you.  By  imprefllng  the  truths  of 
the  word,  he  is  a  remembrancer  of  thofe  important 
things  on  our  hearts,  which  we  haVe  read  and  heard. 
He  is  promifed  for  this  end,  even  to  convince  men 
of  the  reality  and  great  importance  of  bible  truth, 
whether  it  refpefls  the  law,  or  the  gofpel,  John  xvi. 
8,  9.  It  is  apparently  from  the  fpirit  of  Chrift:, 
that  any  fouls  are  convinced  of  the  truth  ot  God*s 
word.  It  is  in  that  way  that  God  begins  and 
carries  on  a  common  and  fpecial  work  of  grace 
in  fouls.  It  is  in  that  way  God  gives  relief  to 
the  difcouraged,  ftrength  to  the  faint  hearted,  and 
fupport  and  deliverance  in  times  of  temptation. 
Or  it  the  word  becomes  quick  and  powerful  in  the 
confcience,  filling  fouls  with  a  diftrefllng  lenle  ot 
fin  and  guilt,  it  is  from  God,  for  in  this  fenfe  the 
word  is  called  ihe  fword  of  the  fpirit,  Eph.  vi.   17. 

2.     The  devil  may  fet  home  the  word  with  af- 
feding  power,    There  is  no  queftion  to  be  made  of 

the 


the  Word  is  divinely  impnjfed.  7^ 

the  power  of  latan  that  way.     The  imagination  is 
a  glafs,  through  whifch  a  thoufand  cbjedls  may  be 
prefented  before  men.     And,  by  the  ufe  that  God 
permits  the  devil  to  make  of  the  imagination,  be 
may  caft  objeds  into  various  fhapes,  fuited  to  the 
cafe  before  him.     It  was  by  impreffing  the  imagi- 
nation that  he  provoked  David  to  number  the  peo- 
ple.    It  was  by  imprefilng  the  imagination  that  he 
tempted  our  Saviour  to  command  ftones  to  be  made 
bread ;  tempted  him  lO  caft  himtelf  down  from  the 
pinnacle  of  the  temple,  efpecially  when  he  tempted 
him  with  the  kingdoms  of  this  world,  and  the  glo- 
ries ol  it,  to  fall  down  and  wbrfhip  him.     And  in 
thefe  cales  he  powerfully  imprelTed  the  imagination 
with  the 'Word  of  God.     And  fo  ftill,  he  may  fet 
home  the  word  with  afis^ding  power  by  impreffing 
the  imagination,  fo  as  to  draw  men  afide  from  the 
truth  of  their  (late.     He  is  the  god  of  this  world, 
"and,  by  the  influence  he  has  upon  the  imagination, 
he  blinds  mens  minds.     And  fo  by  fetting  home 
fcripture  in  that  way,  he  may  flatter  hypocrites  in 
their  fins,  and  they  may  think  themfelves  eminent 
chriflians :  or  he  may  difcourage  true  believers,  and 
make  them  ready  to  conclude  again  ft  themfelves 
that  they  are  poor  deluded  hypocrites.     And  when 
cither  of  thele  cafes  happen,  by  means  of  the  word's 
coming  home  with  power,  there  is  great  rcafon  to 

think 


^8  How  we  may  know  when 

think  that  the  hand  of  fatan  is  in  it  j  for  it  would 
tend  to  contribute  to  his  defigns,  in  either  cafe,  to 
make  ufe  of  the  word  of  God  in  a  perverfe  way,  to 
harden  finners,  or  difcourage  faints. 

3.  Holy  angels  may  fet  home  the  wo/d  with 
power.  Jre  they  not  all  mini^ring  fpirits  j  fent  forth 
to  mimder  to  them  who  jhall  he  heirs  of  fahation  ? 
Surely  then  they  are  many  ways  fcr  viceable  to  the  eledl. 
And  the  devil  is  fuggelling  and  putting  in  evil 
thoughts  into  men's  hearts,  fo  the  good  angels  ara 
fuggefting  good  motions.  God  employs  them  ia 
the  adminiftration  of  his  power,  mercy  and  ju(^ 
tice,  as  the  fcripture  teaches  us ;  and  they  often 
ward  off"  evils  that  are  coming  upon  particular  faints, 
by  im.preffing  their  hearts  with  fome  portion  of  the 
word.  The  holy  angels  are  as  forward  to  do  good> 
as  the  evil  angels  are  to  do  hurt.  No  doubt  they 
often  remind  men  of  what  is  written  in  the  word. 
They  put  the  women  in  mind  of  what  Chrift  (aid 
to  them,  Luke  xxiv.  6,  7.  Remember  how  he  /pake 
unto  you  when  he  was  yet  in  Galilee  -,  faying  th  Son  of 
man  mufl  be  delivered  into  the  hands  of  finful  men,  and 
he  crucified^  and  the  third  day  rife  again.  And  if  an- 
gels did  remind  chriftians  of  the  word  of  God 
then,  they  may  do  it  now.  True  indeed,  they  can- 
not make  the  word  enter  into  the  heart,  in  that  way 

which 


the  PFord  is  divinely  impr'ejfed,  1^ 

which  Ispropertothefpintof  God  :  neither  can  they 
put  power  into  the  heart  as  the  fpirit  of  God  can : 
but  they  can  prefent  truth  before  the  mind,  and  im- 
prels  it  upon  the  imagination,  in  fuch  a  way  as  to 
be  very  affecting. 

4.    Men's  own  frames  may  caufe  the  word  to 
come  with  power  upon  them.  The  particular  frame 
that  a  perfon  is  in,  contributes  very  much  to  an  af- 
feaing  lenfe  ot  the  word.     For  inftance  j  it  a  per- 
fon hes  under  difcouragements,  this  will  produce  an 
afteaing  remembrance  of  iome  awful  portion  of 
the  word  of  God.     If  he  is  carnally  confident  or 
prelumptous,  that  wHl  difpofe  him  to  affea  and 
pleafe  himfelf  with  fome  word  that  he  makes  ufeof 
to  eftabliOi  his  heart  with  his  own  deceivings.     If 
he  is  in  a  believing  frame,  then  the  promifes  con-, 
neaed  with  faith  will  be  apt  to  How  in  upon  his 
mind.     When  the  affeaions  are  up,  fome  word 
fuited  to  the  particular  frame  will  be  apt,  jft  come 
with  power  upon  the  heart.     When  our  Saviour 
only  looked  upon  Peter,  he  remembred  the  word  of 
the  Lord.     And  fo  when  Peter  preached  to  the 
people  at  Csefarea,  and  the  holy  Ghoft  fell  upon 
them,  he  remembred  the  word  of  the  Lord, 

5.  When  the  ipirit  of  Chrift  fets  home  the  word 
it  is  always  by  light  in  the  confcience  ;  he  not  only 

affeaa 


$o  How  ive  may,  km'vo  iJDhm^,: 

afFeds,  but  convinces.  The  entrariQe  of  thy  'words 
give  lb  light  %  it  giveth  under  (landing.  Whatever 
means  God  may  u(e  to  remind  a  perlon  of  his  word, 
he  always  imprefles  the  truth  by  light,  letting  in 
divine  light  into  the  heart.  When  the  fpirit  of  God 
fets  home  the  law  or  gofpel,  he  does  by  no  means 
fet  afide  the  reafoning  faculty,  but  rather  enlarges 
the  bounds  of  its  knowledge,  provides  it  wich  a 
new  province,  wherein  it  may  exercife  itfelt  with 
greater  certainty.  It  affirms,  in  the  ftrongeft  man- 
ner, the  notices  of  God  in  his  lav;,  and  the  reafons 
of  duty  naturally  imprinted  upon  the  confcience. 
He  leads  perfons  to  fee  things  in  their  own  colours : 
he  lays  open  the  frauds  and  impodures  of  the  de- 
vil, the  purity  and  perfedion  of  God's  law,  the  va- 
nity of  worldly  things,  the  deceitfulnefs  of  the 
heart,  the  odioufnefs  of  fin,  the  glory  of  God,  and 
excellency  of  Chrift.  Hence  Paul  tells  us  (Eph  v. 
13.)  all  things  that  he  reproved,  are  made  manifejl  ly 
the  light :  for  whatfoever  doth  make  manifefl^  is  light,. 
The  holy  fpirit  leads  pcrfons  to  dwell  upon  the  word 
of  truth,  and  gives  them  the  fpiritual  knowledge  of 
it :  he  opens  the  underftanding  to  attend  to  the 
things  that  are  Ipoken  :  he  gives  them  the  meaning 
of  the  word,  fo  that  they  fee  the  great  things  of 
God  and  his  law.  This  is  the  way  of  his  working, 
to  give  light  to  them  that  fit  in  darknefs,  and  in  the 

ihadoixj 


iheWord  Is  divinely  imprejjed,  Si-> 

Jkadcj^  of  death  -,  to  guide  their  feet  into  the  way  cf 
peace.     He  opens  their  underftandings,   that  :hey 
may  underftand  the  fcriptures.     Hence,  when  the 
fpirit  of  ChriH:  fets  home  the  word,  he  makes  mea 
fenfible  it  is  he  fpeaks,  and  that  what  he   fays   is 
really  true  j  that  the  word  fet  home,  is  really  the 
word  of    the    faithful    and    true   witnefs.       And 
they  receive   his   teftimony,   and  make   no  more 
doubt  of  it.     It  is  not  a  matter  of  opinion  thac 
the  word  fet  home  is  true,  but  it  is  matter  of  cer- 
tainty.    Confcience  knows  it  to   be  God's  word, 
and  fets  its  feal  to  the  truth.     If  it  be  a  word  of 
terror  let  home  upon  a  finner,  the  fpirit  of  Chrift 
enlightens  natural  confcience  to  fee  the  reality  of 
that  awful  truth,  and  the  man's  thoughts  are  \tii 
to  dwell  upon  it.     So  th/fpirit  of  God  affures  him 
of  his  guilt  and  danger  of  eternal  deftru(5lion ;  and 
af^ain,    perhaps,    enlightens  him  into  fome  other 
word,  to  encourage  his  hope  of  deliverance.     He 
is  led  to  an  underftanding  of  thefe  things,  &  the  word 
finks  into  his  heart.     And  fo  the  fpirit  cf  Jefus 
Chrifl  fets  home  the  word  of  the  gofpel  on  the  re- 
newed confcience,  by  light.     When,  with  the  word 
of  grace  and  falvation,  there  is  a  fpiritual  under- 
ftanding given  to  fee  the  true  meaning  of  it,  or  its 
accommodation  to  the  particular  cafe,  and  a  beam- 
ing in  of  this  light  into  the  confcience^  to  perfuada 

L  or 


82  Hew  we  may  know  when 

or  alTure  the  heart  of  the  truth  of  it,  this  is  from 
the  fpirit  of  God  :  hence  it  is  that  Chrift  calls  his 
difciples  children  of  the  light.  Sometimes  there  are 
fuch  divine  irradiations  with  the  word,  when  it  is 
fee  home  on  a  chriftian,  that  the  great  and  glorious 
truths  of  God's  law  appear  very  wonderful ;  and 
divine  light  (bines  in  with  the  word  of  the  gofpel, 
fo  that  the  glorioufnefs  of  God,  and  excellency  of 
Chrift  in  his  mediatorial  character,  fill  the  foul  with 
facred  furprize  and  pleafure.  Sometimes  when  a 
chriftian  has  fuch  a  fpiritual  fight  and  fenfe  of  this 
glory  as  to  be  deeply  affeded  with  it,  he  is  afraid 
whether  fatan  does  not  delude  him.  But,  let  not 
your  heart  be  too  much  troubled  about  this  mat?er ; 
for  it  is  beyond  the  power  of  fatan  to  (hew  you  the 
glory  of  God  in  Chrift.  He  can  reprefent  the  king- 
doms of  this  world,  and  the  glory  of  them,  in  a 
landfcape,  to  the  imagination  •,  but  though  he  knows 
there  is  a  God,  and  that  Jefus  Chrift  is  the  fon  of 
God,  he  does  not  underftand  the  glories  of  either ;  nor 
c?n  he  beam  light  into  your  mind  and  heart,  for 
you  to  realize  the  gofpel  glories  and  excellencies  of 
them.  If  he  could  do  this,  he  could  do  that  which 
is  the  diftinguiftiing  work  of  the  fpirit  to  do  : 
if  he  could  do  this,  he  could  turn  men  from  darknefs 
to  light  i  from  the  power  of  fin  and  fatan  to  God. 

6. 


ihe  JVord  is  divinely  imprefed.  2% 

6.    When  a  particular  word  is  fethome,  itis 
no  certain  fign  that  it  is  the  perfon's  own  cafe. 
Men  are  very  liable  to  great  miftakes,  either  in  their 
favor,  or  againft  themfelves,  by  thinking  it  a  word 
<)f  truth  is  brought  to  mind,  and  follows  them,  it 
is,  or  wiil  be  their  own  cafe :  but  it  is  very  danger- 
ous for  a  perfon  to  draw  fuch  a  conclufion :  for,  as 
has  been  obferved,  fatan  may  imprefs  the  imagina- 
tion by  the  word,  and  may  affed  the  perfon  greatly 
thereby  :  or  a  particular  word  may  follow  and  much 
aa&a  him.  from  the  particular  frame  he  is  in.   How 
<;afy  is  it  for  latan,  by  permiffion,  to  harrafs  the 
mind  of  a  true  chriftian,  by  imprefling  what  Eliphaz 
fald.  to  J-ob,  upon  his  mind*  viz.     Is  not  thy  wicked- 
nefs  gnat,  and  thine  iniquities  'infinite?  and  fhall  a 
true  chriftian  conclude  himfelf  to  be  a  vite  hypo- 
crite,  becaufe  that  word  purfues  him  with  affeaing 
power  ?    Or,  may  not  fatan  as  eafiiy  cherifh  and 
ftrengthen  the  falie  hopes  of  an  hypocrite,  by  im- 
prefiTng  him  and  aflfeaing  his  heart  with  the  words 
of  our°  Saviour,,  fon  he  of  good  cheer,  thy  fim  an 
forgiven  thee:  or  that,  0  woman  great  is  thy  faith -^ 
he  it  unto  thee  as  thou  wilt.    And  if  it  may  be  fo  in 
cither  or  both  thefe  cafes,  how  unreafonable  is  it  f  j)r 
me  to  conclude  either  that  I  am  a  true  chriftian,  or 
a  mere  hypocrite,  merely  becaufe  one  of  thefe,  or 
luch  like  Icripture,  is  powerfully  imprefTed  on  m/. 


^4  .^'^How  we  may  Inotvvjhcn   : 

iinind,and  affefls  me  with  joy  or  forravv  ?  And  the 

ixmt  may  be  faid  alfoji  as  to  the  particular  frame  a 

peribn  is  in.     Suppofe  a  true  chriftian  is  under  a 

cjark  cloud,  and  great  dejeflion  of  fpirit,  he  will 

conftrue  every  thing  againfl:  himHrlf,  -and  thofe  fcrip-^ 

tures  which  fpeak  terror  to  hypocrites'  and  unbeliev- 

.ers,,  will  naturally  puifue,  and  greatly  affed  him: 

And  on  the  other  hand,  fuppafe  an  hypocrite  has 

a  (Irong  prefumption  that  he  is  in.the  favor  of  G.od, 

and  fhall  certainly  be  faved  at  laft,  then  thofe  fcrip^ 

tures  wKch  fpeak  of  God's  love  to  meiivOr  of  the 

certainty  of  lalvation,  or  the  happinefs  of  heaven, 

win  be, very  apt  to  come  with  affedllng  power  upon 

his  mind,  and  fill  his  heart  with  tranfporting^  joy: 

At\'^  from  hence  it; is  as  plain  as  the  light  of  the  fun, 

that  thef'word-i  coming  on   a  perfon  with  affecSling 

power,  is  no  certain  fign  that'  it  is  that  perfon's 

w;i     cafe. 

,   .  ?.5qoa  1  •    '    srij   n3dj:.;i;-  / 

Use  I,     Learn  hence,  a  greaf  degree  x)f.afk(5ll- 

On  under  the  imprefiions  of  the  word,  is  no  evi- 
der,ce.of  their  being  from  a  bad  fpirit,  or  from  the 
fpirit  of  all  grace.  For  men  may  be  deeply  affeded 
with  hop5"  or  fear,  joy^-^jr  jorrow,  either  from  the 
fpirh  of  Gad  guiding  them  into  the  truth,  and  affu- 
ring  their  he4rts  of  the  reality  and  excellency  of  it ; 
.cr  th^pjrticuUc  Irame  of  difconragement  or  pre- 

fumptiorj 


th  Word  is  divinely  imprejpd.  2$ 

fumption  they  are  in,  may  caufe  the  word  to  af- 
fed  them  ;  or  fatan,  by  the  medium  of  the  word, 
may  powerfully  excite  their  affe^flions  to  beheve  a 
lie.  Some  perfons  are  much  difpofed  to  take  eve- 
ry impreffion  of  the  word  for  the  fpirit  of  Chrift 
applying  the  word  to  them,  efpecially  if  they  are 
greatly  affefted  by  it,  whether  the  affeflion  be  that 
of  joy,  or  forrow.  It  may  be  that  perfons  have  ve- 
ry happy  and  gracious  frames  flirred  up  in  their 
hearts  -,  it  may  be  that  the  joy  and  forrow,  the  love 
and  hatred  excited,  arofe  from  divine  light  fhining 
into  the  nlind  and  heart,  through  the  medium  of 
the  word  ;  and  if  that  is  the  cafe,  then  the  fpirit  of 
God  alTures  them  that  it  is  God*s  truth  which  is  im- 
preffed,  apd  they  are  kd  to  underftand  it,  and  to  fee 
the  glories  of  God  and  divine  things  in  it.  But 
again,  it  may  be,  that  perfons  are  very  powerfully 
imprefTed  with  the  word,  ^nd  exceedingly  moved  by 
fome  precious  promife  coming  with  power  upon 
them,  when  it  is  not  from  the  fpirit  of  God ;  and  in 
that  cale,  they  have  no  renewed  manifeftations  of 
divine  glory,  no  fpiritual  fenfe  of  the  truth  and  ex- 
cellency of  divine  things,  but  the  ground  of  this 
high  frame  is  only  this,  that  the  promife  feemed  to 
come  with  great  power  upon  them.  Now,  in  fuch 
a  cafe  as  this,  if  hope  or  confidence  is  excited,  it  is 
built  upon  a  foundation  of  fand,  and  will  not  en- 
dure the  trial. 

Use 


>$6  Hqiv  xoe  may  inow  whm 

Use  IL    Learn  hence,  what  a  dangerous  miftake 
fome  perfons  run  into  about  converfion.     They  are 
awakened  and  thrown  into  great  diftrefs  about  their 
fouls,  perhaps,  by  the  fpirit's  applying  fome  word  of 
the  law  to  their  confciences  j  and  foon  upon  this  rhey 
have  fome  invitation  or  promife  powerfully  impref- 
fcd  upon  them,  and  its  coming  unexpe<fledly  and 
powerfully,  is  the  reafon  of  their  concluding  them- 
felves  converted.     But  if  what  we  have  obferyed,  in 
aniwering  the  queflion,  be  true,  it  rauft  be  very  dan- 
gerous to  ground  their  hopes  of  being  converted 
upon  fuch  a  bottom  as  this.     It  is  the  fame  princi- 
ple^  though  in  other  words,  with  that  of  faying  God 
loves  me,  or  Chrift  died  for  me  in  particulair ;  and 
therefore  I  will  rely  upon  him.   And  the  word  does 
not  teach  us  ftich  a  way  of  coming  to  the  know- 
ledge of  Qur  interefl:  in  Chrift.     There  is  no  pro- 
mife of  the  covenant  of  ^race  belongs  to  any  per- 
fon  before  he  receives  Chrift  as  offered  in  the  gofpel. 
And  therefore,  though  a  prorriife  fhould  come  to 
you  with  ever  fo  much  power,  before  you  receive 
Chrift,  you  have  no  good  reafon  to  think  it  is  from 
the  fpirit  of  Chrift,  but  rather  that  the  impreffion  is 
from  a  delufive  ipirit :  for  God  never  manifcfts  his 
love,  until  men  are  brought  into  a  ftate  of  favor, 
which  is  by  the  faith  of  dependance  *.      When 

perfons 
•  Stoddard's  guide  io  Christ. 


tU  Word  IS  divinely  mpr'epd,  tf 

perfons  have  a  comfortable  fcripture  powerfully  im- 
preffed  upon  them,  they  often  think  that  God  loves 
them  J  but  they  mud  have  their  hearts  perfuaded  of 
the  truth  of  the  gofpel  by  the  in-bearing  of  di\  inc 
light  upon  their  confciences,  before  they  can  know 
that  God  loves  them,  or  that  Chrift  died  to  fave  them 
alive.  Why  then  Ihould  any  build  their  hopes,  or 
be  gratified  with  their  frames  which  arife  from  fuch 
an  uncertain  foundation  ?  What  if  fome  fweet  pro- 
mifes  in  the  word  do  come  with  power  upon  you ; 
is  it  any  fufficient  warrant  to  take  them  as  applied 
by  the  fpiritof  God  ?  No,  my  friends,  by  no  means. 
You  may,  indeed,  have  great  emotions  of  joy,  and 
think  highly  of  your  intereft  in  the  divine  favor 
thereby,  when  you  have  no  ground  for  the  one  or 
the  other  from  the  word  of  God.  For  it  is  a  plaia 
cdfe,  and  has  been  fufficiently  proved,  that  latan,  or 
the  particular  frame  you  are  in,  may  be  the  caufe  of 
imprefiing  the  word  upon  your  heart ;  &  therefore  the 
joy,  be  it  ever  fo  high,  may  be  a  falfe  joy;  and  the 
hope,  be  it  ever  fo  flrong,  be  but  the  hope  of  the 
hypocrite. 

Use  III.  Let  all  that  have  the  word  of  God  fet 
home  upon  them,  carefully  obferve  from  what  fpirit 
the  imprefTion  comes.  There  are  many  that  do, 
and  will  Goaclude  their  frame  is  good  j  their  hope 

and 


$S_  How  we  may  know  when 

and  joy,  or  their  dejedion  and  darknefs,  mufl:  be 
right,  merely  becaufe  ic  is  the  refult  of  the  word's 
coming  to  mind,  or  being  fee  home  wiih  power  up- 
on them.  This  they  call  the  fpiritual  application  of 
the  word  to  their  fouls,  and  to  lay  themfelves  open 
to  the  mod  fatal  delufions  of  the  devil,  and  very 
often  enfnare  and  delude  others  thereby.  In  this 
way  fatan  gets  great  advantages  againft:  the  intereft 
of  Chrill*s  fpiritual  kingdom,  in  times  of  revival, 
and  brings  the  glory  of  the  work  into  contempt, 
or  hides  it  under  wild,  enthufiaflic  flights.  Will  it 
follow,  my  friends,  that  becaufe  the  word  comes 
with  power,  therefore  the  fpirit  of  God  applies  it  ? 
No ;  there  is  nothing  in  all  this  but  what  the  devil  may 
do  ;  nor  will  it  produce  any  thing  that  implies  fav- 
ing  grace.  The  word  may  be  brought  to  mind, 
and  follow  you  from  day  to  day,  and  never  reach  your 
confcience,  never  aflure  your  heart  that  it  is  God*s 
word  ;  never  bring  you  to  realize  any  fpiritual  ex- 
cellency in  the  truth  imprefied  upon  you,  and  never 
fandlify  your  foul.  For  may  you  not  have  very 
powerful  impreHions  of  the  word  without  any  di- 
vine light,  any  facred  relilh  of  the  beauty  and  ex- 
cellency of  divine  truth  contained  in  the  word  ? 
May  not  the  word  come  to  mind  and  follow  you,'  : 
without  any  fpiritual  fenfe  of  the  glorioufnefs  of 
the  holy  perfections  of  God,  and  the  glory  of  Chrift*s 


tht  Word  ts  divinely  impreffed,  89 

all-fu^nefs,  fo  as  to  fatisfy  your  heart  with  a  fight  of 
that  glory  ?  If  fo,  then  you  had  need  carefully  ob- 
ferve  whether,  when  the  word  ot  God  is  imprefled 
upon  you,  it  is  by  the  fpirit  of  Chrift,  or  by  fome 
other  fpirit.  And  for  your  help  confider, 

I.  When  the  fpirit  of  Chrift  applies  a  particu- 
lar word  to  fatisfy  a  perfon  of  his  good  eftate,  he 
difcovers  the  glory  of  God  in  the  face  of  Jefus 
Chrift.  It  is  this  difcovery  that  draws  forth  the 
gracious  and  fenfible  aflions  of  the  heart,  and  it  is 
the  fight  of  thefe  adions  of  the  heart,  that  fatisfies 
a  chriftian  that  he  is  forgiven,  and  has  a  fpecial  in- 
tereft  in  the  promifes.  That  application  of  the 
word,  which  is  not  in  a  way  of  fpiritual  illumina- 
tion, is  not  from  the  Father  of  lights,  but  from  the 
prince  of  darknefs.  You  may  be  greatly  affeded 
with  feeming  love  to  God,  and  with  a  feeming  joy 
in  God,  by  the  imprefTions  of  the  word  from  an 
evil  fpiiit,  or  from  the  particular  frame  you  are  in, 
but  thofe  impreffions  could  not  give  you  a  good  evi- 
dence of  your  being  converted.  God  does  not 
ihew  chriftians  the  goodnefs  of  their  flate  in  that 
way  ;  but  by  enlightening  the  mind  to  lee  and  rea- 
lize what  is  written  in  the  word,  he  difcovers  the 
glorioufnefs  of  God,  and  the  riches  of  his  grace  in 
Chrift,  and  thereby  ftirs  up  thofe  holy  difpofitions 

M  of 


QO  ^oty  we  may  know  when 

of  foul,  and  gracious  adlons,  which,  if  feen  in  a 
ciiftinguifhing  light,  will  fatisfy  and  comfort  a  true 
believer.  So  Job  and  David,  Peter  and  Paul,  knew 
their  intered  by  the  knowledge  they  had  of  the  ef- 
fefts  of  divine  light  difcovering  divine  glory.  So 
every  chriftian  has  a  gracious  and  heavenly  frame 
ftirred  up  in  his  heart,  when,  with  the  word  read  or 
preached,  he  fees  more  of  the  glory  of  God,  the 
excellency  of  Chrifl:  and  divine  things.  Spiritual 
frames  arife  from  clearer  and  more  (enfible  mani- 
feftations  of  divine  glory,  than  the  perfon  had  when 
he  was  declining.  What  fays  John,  the  beloved 
difciple  ?  Every  one  that  lovetb,  knoweth  God,  And 
what  fays  Paul,  the  apoftlc  ?  /  pray  that  your  tov& 
may  abound  more  and  more^  in  knowledge  and  in  alt 
judgment.  And  if  it  is  by  the  knowledge  of  God 
in  Chrift,  that  the  love  of  the  heart  is  excited,  when 
it  is  thus  excited  it  may  be  feen,  and  fo  you  may  be 
fatisfied  that  you  embrace  the  gofpel,  know  that  you 
love  God  and  Chrifl,  know  that  you  hate  fin,  and 
thereby  know  you  are  a  true  chriftian. 

2.  When  the  fplrit  of  Chrifl:  applies  the  word 
to  comfort  a  chrifl:ian,  he  not  only  difcovers  the 
glorioufnefs  of  God  in  Chrift  by  the  word,  but  alio 
afTures  the  heart  that  it  is  God's  word,  and  therefore 
the  truth.  Perfons  may  have  ftrong  affeiflions  of 
^  feeming 


the  Word  is  divinely  impreffed,  g5 

feeming  love  to,  and  delight  in  God,  that  are  ftir- 
red  up  by  having  the  word  inriprefied  upon  thei? 
minds  by  the  adverfary,  or  by  a  ftrong  imagination 
of  their  being  converted  :  but  when  thefe  afFtdiona 
are  duly  examined,  they  will  appear  to  be  pride  of 
heart,  and  felf  love.  The  hypocrify  of  fuch  per-^ 
fons  may  be  eafily  feen  by  a  difcerning  chriftian,  lee 
the  frame  be  ever  fo  high,  and  that  by  the  barren-- 
nefs,  pride,  or  unfruitfulnefs  of  your  life  or  con- 
verfation.  One  obferves,  "  there  may  lie  the  great- 
eft  hypocrify  under  the  greateft  affcdliona. "  But 
how  comes  it  to  pafs  that  the  height  of  a  frame  iSi 
not  a  good  evidence  of  its  being  gracious  ?  I  an-- 
fwer ;  becaufe  fuch  frames  may  be  excited  by  imi 
prefllons  of  the  word  from  an  evil  hand,  or  from  a 
falfe  opinion  of  the  goodnels  of  our  ftate.  How. 
then  (hall  I  know  that  the  word  of  promife  is  ap-- 
plied  by  the  fpirit  of  Chrift  ?  I  anfwer-,  when  tlic- 
word  comes  with  fuch  light  and  evidence  as  no  evil 
fpirit  can  bring  it,  then  it  is  applied  by  the  Ipirit  of 
Chrift.  But  what  light  and  evidence  is  that  I  AnC 
Such  as  not  only  difcovers  divine  glory,  but  per- 
fuades  the  heart  it  is  really  God*s  word.  The  fame 
difcovery  by  the  word  which  gives  an  inward  i^ni^ 
of  divine  glory,  will  bring  me  to  entertain  it  as 
God*s  word.  If  you  know  that  Chrift  is  come 
fj:om  God,  ar.d  believe  that  God  has  fenc  hiia  ^  yoa. 
M  2^  wiE . 


g2  How  we  may  know  when 

will  receive  the  word  not  as  the  word  of  man,  but 
as  it  is  indeed  the  word  of  God.  You  may,  by  the 
impreflions  of  the  word  from  fatan,  fuppofe  the 
word  brought  to  you  is  God's  word,  but  his  im- 
preflions differ  from  a  divine  teftimony  in  this,  they 
will  not  perfuade  your  heart  thit  the  word  fo  im- 
preflTed  is  certainly  God*s  word.  When  Chrift  afk- 
\fd  his  difciples  whom  they  thought  he  was  ?  the 
anfwer  is  not,  we  fuppofe,  but  thou  art  Cbriff  the  Son 
cf  the  living  God,  Impreflions  of  gofpel  truth,  by 
an  evil  fpirit,  may  lead  you  to  fuppofe  Chrift  is  the 
Son  of  God,  and  able  to  fave  finners  in  a  way  ho- 
norary to  God  :  but  when  the  fpirit  of  Chrift  brings 
the  gofpel  home  to  you,  your  heart  will  be  afllired 
that  he  is  the  Son  of  God,  and  able  to  fave  the 
chief  of  fmners,  in  a  way  inexpreflibly  glorious  to 
God  himfelf. 

3.  Whin  the  fpirit  of  Chrift  applies  the  word 
to  a  chriftian,  he  has  right  apprehenfions  of  divine 
things.  I  do  not  mean  that  he  knows  them  fully, 
but  fo  far  as  he  knows  them  he  has  a  right  know- 
ledge. The  way  to  eternal  life  confifts  in  the  right 
knowledge  of  God  and  Chrift  Jefus  •,  fuchan  appre- 
benfion  of  God  and  divine  things,  as  does  convince 
them  of  the  beauty  and  amiablenefs  of  the  divine 
chgra(5ter,  as  reprefented  in  the  fcriptures.     He  is 

convinced 


the  JVord  is  divinely  impreJlJed,  ^j 

convinced  that  fuch  a  being  as  God  is,  a  God  of 
infinite  reflitude  and  holinefs,  is  worthy  of  fupreme 
love,  and  quiet  fubmiiTion.  Thofe  that  have  the 
word  impreffed  by  another  fpirit,  may  fpeak  fome- 
thing  of  the  infinite  perfections  of  God,  but  they 
have  no  true  apprehenfions  of  them :  they  have  no 
right  fenfe  of  the  divine  nature  and  attributes,  nor 
of  the  glory  due  to  his  name.  It  is  true,  they  may 
know  fo  much  of  God  and  Chrid,  and  divine  things, 
as  to  be  afFeding,  but  not  fo  as  to  be  convincing; 
They  may  know  fomething,  fo  far  as  to  tranfport 
them,  and  ftir  up  their  zeal,  but  not  fo  as  to  con- 
vince their  confciences.  They  may  have  fome 
knowledge  about  God,  and  about  Chrift,  and  yet 
remain  ignorant  of  the  true  charadler  of  God  and 
Chfift  too,  and  of  the  truth  of  the  gofpel.  You  may 
be  greatly  affedted  and  melted  with  what  you  read  or 
hear  of  the  name,  the  charac5ler,  and  the  loveofChrift, 
and  not  have  any  juft  apprehenfions  of  what  you 
read  or  hear.  The  ilony  ground  hearers  were  great- 
ly elevated ;  the  word  was  powerfully  impreffed  up- 
on them,  with  the  divine  things  our  Saviour  taught 
them,  but  they  had  no  jufl:  and  realizing  apprehen- 
fions of  them  :  and  you  may  be  lo  imprefTed  with 
the  word  which  fpeaks  of  the  glorious  pcrfeftions 
of  God,  and  the  excellencies  of  Chrift,  as  to  be  af- 
fedled  when  you  look.on  the  things  themfeives  only 


94  -^^w  ^^  ^^y  ^novj  when 

as  probable ;  but  if  the  fame  divine  truths  are 
borne  in  upon  the  renewed  confcience  by  the  fplrit 
of  God,  a  perfon  lees  the  glory  of  God,  and  knows 
che  love  of  Chrift  which  pafTcth  knowledge  •,  with 
opt^n  ixQt  he  beholds,  as  in  a  glafs,  the  glory  of  the 
Lord,  and  knovvs  it  to  be  his  glory. 

4.     When  the  fpirit  of  Chrifl  applies  the  word 
to  a  chriftian,  it  draws  out  the  gracious  exercifes  of 
the  heart.     The  word  may  come  fo  home  to  others, 
as  ro  produce  high  frames  and  fome  hopeful  appear- 
ances in  the  life  and  converfation  for  a  feafon.     Tt 
may  come  with  fuch  power  as  to  reform  many  fin- 
ful  prartices,  and  men  may  be  fo  impreffed  with  the 
mercy  of  God   in   providing  a  Saviour  and  way  of 
lalvation,  as  greatly  to  elevate  their  hearts,  and  from 
thence  they  may  think  that  they  are  converted.  But 
if  divine  light  is  borne  in  upon  a  renewed  confci- 
ence, by  the  application  of  the  word,  it  will  never 
fail  of  drawing  forth  the  gracious  exercifes  ot  the 
heart.     Mine  eyes  are  ever  towards  the  Lord^  fays 
David.     And  when  &ver  the  Ipirit  of  Chrift  applies 
the  word  of  grace  to  a  chriftian,  it  will  bring  him 
to  a  fpecial  intimacy  with  Chrift,  into  the  holy  of 
holies,   where  he  (hall  difcover  the  great  works  of 
God ;    his  judgments,   his  con^^forts,   his  glories,, 
which  are  locked  up  from  others.     Then  God  in 

Chrift. 


ihe  Word  is  divinely  imprejpd.  95 

Chrlft  will  be  the  obje£l  of  his  joy  -,  this  joy  will 
not  fpring  from  felf  love,  but  from  love  to  God 
in  his  true  charafler*  It  is  God  that  entertains  his 
ioul,  and  the  effe<5l  of  it  is  righteoufnefs,  peace  and 
joy  in  the  Holy  Ghofl.  It  is  a  difcovery  that  will 
break  you  off  frofn  all  former  pleafures,  and  engage  all 
your  affeflions  upon  the  worthieft  objcfts.  Whert 
the  fpirit  of  Chrifl  breaks  in  with  divine  light  upon 
the  heart,  then  faith,  love,  repentance,  are  excited, 
univerfal  holinefs  and  righteoufnefs  are  excited  ; 
as  the  apoftle  Peter  fays,  grace  and  -peace  be  multipli- 
ed unto  you^  through  the  knowledge  of  our  Saviour 
Jefus  Chriji. 

Upon  the  whole ;  we  are  In  no  danger  of  too 
much  caution  about  the  imprcffions  of  God's  word 
upon  us.  I  have  ktn  lo  many  ill  confequences  of 
taking  every  powerful  imprefiion,  as  an  evidence  of 
divine  influence,  that  it  has  appeared  neceflary  to 
confider  the  variety  of  their  caufes,  that  you  might 
be  better  able  to  judge  for  yourfelves.  And  you 
may  fee  from  what  has  been  faid  in  anfwer  to  the 
queftion,  that  the  powerfulnefs  of  an  impreffion  by 
the  word,  is  no  evidence  of  its  being  fent  by  the 
fpirit  of  all  grace :  no,  not  if  it  fhould  fill  your 
heart  with  joy  and  comfort.  You  cannot  therefore, 
cxercife  good  reafon,  and  yet  think  that  to  be  a 

fafc 


^  Hquj  we  may  knoiu  ViJitn 

lafc  way  of  judging  :  for  it  does  not  follow,  thafj 
becaufe  the  word  comes  with  great  poweV,  and 
greatly  aiFe<fts  us,  therefore  it  is  from  the  fpirit'of 
God.  Our  text  teaches  us  quite  another  rule  of 
judging.  The  entrance  of  thy  words  givelh  light;  it 
giveth  under  if  anding  unto  the  fimpk.  And  if  the 
word  is  applied  to  your  fouls,  we  might  hope,  you 
would  have  more  knowledge  and  underdanding 
than  to  take  every  powerful  imprefHon  of  the  word 
for  divine  influv^nce  ;  for  if  the  word  gives  light  and 
underftanding  when  the  fpirit  of  all  grace  gains  its 
admittance,  then  furely,  every  imprefllon  and  every 
frame  is  not  divine,  nor  are  all  experiences  truly  gra- 
cious i  but  all  true  experiences,  whether  of  a  com- 
mon or  laving  work  of  grace,  are  agreeable  to  the 
word,  and  cannot  be  otherwife.  And  if  the  en- 
trance of  God*s  word  gives  faving  light,  it  will  pro- 
duce evangelical  fimplicity  and  godly  fincerity  in 
your  heart,  difpofe  you  to  walk  humbly  with  God, 
to  bring  forth  the  fruits  of  felf-denied  charity,  and 
univerfal  obedience.  If  the  entrance  of  the  word 
gives  you  fplritual  light,  you  will  be  fenfible  that 
men  are  Ikble  to  be  deceived  ;  that  there  is  great 
danger  of  it.  And  although  you  may  have  a  good 
hope  of  heaven,  you  will  be  far  from  that  prefump- 
tion  which  is  common  to  thofe  of  an  antinomiait 
turn.     You  will  fear  left  you  Ihould  fplit  upon  the 

fame 


the  Tford  is  divinely  irnprejpd.  ^f 

fame  rock  that  the  Ifraelites  did,  and  come  fliort  at  lafl:. 
Yea,  you  will  fear  left  you  fhould  give  occafion  to 
others  to  think  you  will  come  fliort,  by  remitting 
or  abating  in  a  life  of  practical  godlinefs  and  mer- 
cy, h  you  are  a  true  chriftian,  the  word  has  en- 
tered with  fuch  divine  and  efficacious  light,  that 
you  are  become  in  a  meafure  cautious ;  and  though 
young  chriftians  cannot  be  expelled  to  know  much 
of  the  devices  of  fatan,  and  the  danger  of  being 
impofed  upon,  yet  they  will  be  difpofed  to  jealoufy 
over  themfelves.  I  hope  God  will  blefs  thefe  dif- 
courfes  to  fuch  in  particular.  And  if  you  would 
ufe  them  as  a  blefling,  let  this  one  thing  be  well  fix- 
ed in  your  mind  and  heart,  viz.  That  you  may 
have  great  dejections  and  great  joys  in  your  future 
walk,  by  imprefiions  of  the  word,  when  the  holy 
fpirit  does  not  apply  it.  You  muft  remember  that 
God  may  fufFer  fatan  to  abufe  the  word,  or  his  in- 
ftrumcnts  to  corrupt  it :  or  you  may  feel  the  weight 
of  it  from  the  particular  frame  you  are  in,  or  from 
the  corruptions  of  your  own  heart,  and  therefore 
you  muft  learn  caution  ;  and  the  fame  things  fhould 
excite  the  oldeft  and  moft  confirmed  chriftian  to 
ferve  the  Lord  with  fear,  and  rejoice  with  trem- 
bling ;  which  God  of  his  infinite  mercy  grant,  for 
Chrifl's  fake,  to  whom  be  glory  for  ever  and  ever, 
AMEN. 

N  SERMON" 


SERMON     V. 

O/?  tlje  Knowledge  of  Chrijl. 


I  CORINTHIANS    II.  2. 

Tor  I  determined  not  to  "know  any  thiitg 
among  you  fave  Jefus  Chriji^  and 
him  crucified. 

F'^«^"*l  A  N  has,  in  common  with  other  ani- 
^  M  ^  mals,  a  reafoning  faculty,  and  can, 
^k.  jmC*^  doubtlefs,  obferve  connexions  and  dif- 
^  "^^^^  ferences  better  than  the  beafts  of  the 

field,  or  the  fowls  of  heaven.  And,  beyond  what 
he  knows  in  common  with  other  animals,  he  has  an 
higher  province  of  knowledge  for  the  exercife  of 
his  other  faculties,  and  for  the  direflion  and  govern- 
ment of  them,  which  Ipreads  a  dignity  and  excel- 
lency over  all  the  powers  ot  his  body,  and  faculties 

pf  his  foul. 

Out 


On  the  Knowledge  of  Chrlji.  ^g 

Our  apoflle  in  this  epiftle  to  the  Corinthians,  tells 
us,  that  the  grand  defignChrift  fent  him  upon,  was 
to  fpread  abroad  the  mofl  excellent  and  imporianc 
things,  in  the  plaineft  manner.     And  therefore  he 
paid  little  regard  to  the  rules  of  eloquence  in  his 
compofition  or  preaching.     He  "came  not  with 
excellency  of  fpeech,  or  of  wifdom,  declaring  unto 
them  the  teftimony  of  God".     His  meaning  is  not 
that  he  offered  his  hearers  a  confufed,  indigefled, 
immethodical  difcourfe,  of  what  might  happen  to 
come  into  his  head,  for  he  was  no  contemptible,  but 
a  mod  fkilful  preacher-,  but  he  condemned  an  af- 
fefled  eloquence,  which  drew  the  hearers  to  admire 
the  fpeakcr,    rather  than  to  underftand  and  love 
the  gofpel.     He  did  not  embellifh  his  difcourfes 
with  ftrokes  of  wit,  or  with  that  philofophy  which 
is  vain  deceit,  but  with  folid  truth  and  fcripture  evi- 
dence  And  the  reafon  of  this  is  given  in  my 

text.  For  I  determined  to  know  nothing  among  you^ 
fave  yefus  Chrifi^  and  him  crucified.  He  had  ac- 
quired many  branches  of  uleful  knowledge  before 
his  converfion,  but  when  he  was  brought  to  know 
the  perfon  and  office  of  Jefus  Chrift,  he  contem* 
ned  all  other  knowledge  in  comparifon  with  this. 

In  fpeaking  to  the  words  read,  I  propofe  to  con- 
Oder,  what  the  knowledge  of  Chrift  and  him  cru* 
N  a  ci£€d. 


100  On  the  Knowledge  of  Chrijl. 

cified  includes  :  what  kind  of  knowledge  the  apof- 
tle  fpeaks  of,  and  the  fuperior  excellency  of  it,  to 
the  knowledge  of  other  things.  And  after  confi- 
dering  thele  things  briefly,  then  make  application. 

I.  Consider  what  the  knowledge  of  Chrift, 
and  him  crucified  includes. 

Now,  if  we  fhould  anfwer  this  in  the  largefl: 
fenfe  it  would  polTibly  bear,  we  fhould  lay  it  includes 
all  the  great  and  inteiefling  truths  revealed  by  Chrift, 

and  inculcated  upon  mankind All  the  law  and 

gofpel ;  the  great  and  glorious  obje6t  of  all  true 
religion  •,  the  divine  purpofes  refpeding  the  flate  of 
fmners  -,  thofe  eternal  counfels  upon  which  all  the 
interefls  ot  a  future  and  eternal  exlftence  depend. 
The  good  and  acceptable  will  of  God,  in  every  ne- 
cefTary  and  important  article  of  duty  ;  every  thing 
that  ought  to  be  done  and  left  undone  ;  every 
operation  men  muft  pafs  under  to  form  within 
them  holy  difpofitions,  and  qualify  them  for  ferv- 
ing  God  here,  and  enjoying  him  hereafter.  And 
this  would  include  in  it  mens  knowledge  of  them- 
felves,  in  their  original,  as  from  God,  and  in  their 
fall  in  and  with  Adam,  the  firrt  and  great  tranfgreft 
for,  together  with  the  proper  caufcs  and  milerable 
cfFcwls  of  it.  The  univeifal  fpread  of  moral  defile- 
ment 


On  the  Knowledge  of  Chri/I.  lor 

ment,  guilt  and  mifcry,  to  all  the  defcendants  of  the 
firft  man,  and  the  glorious  method  of  recovery  and 
falvation  by  Chrift.  Here  then,  might  open  a 
larcre  fcene  of  excellent  and  ufeful  knowledge,  with- 
out which  all  other  branches  ot  knowledge  would 
be  but  ufeleis  fpcculations,  and  unprofitable  amufe- 
inents.  Happy  is  the  man  that  findeth  this  wif- 
dom,  and  the  man  that  getteth  this  underftandirig. 
The  fpirit  of  it  is  better  than  gold,  yea^  than  fine 
gold,  and  its  revenue  than  choice  filver. 

But,  I  apprehend,  the  apoftle  ipeaks  of  that 
knowledge  of  Jefus  Chrift  and  him  crucified  which 
engages  the  foul  to  receive  and  reft  upon  him  alone 
for  falvation  as  he  is  offered  in  the  gofpel  j  his  per- 
fonal  qualifications,  and  fpecial  charafler,  as  media- 
tor of  the  covenant  of  grace,  a  knowledge  (o  necef- 
fary  that  nothing  in  chriftianity  can  be  rightly  un- 
derftood  without  it ;  for  every  part  of  the  glorious 
plan  of  redemption  has  a  reference  to  Chrift,  and  is 
begun,  carried  on,  and  perfe6led  by  his  mediation. 

One  branch  of  the  knowledge  of  Chrift,  which 
the  apoftle  was  determined  upon,  was  his  perfonal 
qualifications.  What  a  ftrange  alteration  muft  there 
be  in  Paul !  A  little  before,  he  was  haling  men  and 
women  to  prifon  for  their  adherence  to  Chrift,  per- 

fecuting 


.  loi  On  the  Knowledge  of  ChriJI, 

fecuting  and  making  havock  of  the  church  of  Chrlft, 
and  breathing  out  ihreatnings  and  flaughter  againfl: 
his  difciples  ;  but  now  he  has  the  fcales  of  ignorance 
taken  off  from  his  underftanding,  his  difpofition  to 
the  perfon  ot  Chrift  is  quite  changed,  and  therefore 
he  thirfted  after  the  knowledge  of  him  above  all 
things.  His  perfon  is  two  natures  in  one  perfon; 
for  he  faw  the  fulnefs  of  the  godhead  dwelt  in  him 
bodily.  And  indeed,  his  qualifications  to  fave  the 
felf- ruined  and  miferab'e,  in  a  way  that  will  glorify 
the  holy  perfe<^ions  of  God,  depend  upon  the  con- 
ftitution  of  his  perfon  as  God  man  ;  and  upon  the 
obedience  and  fufferings  of  his  life  and  death,  refur- 
redlion  and  glorification,  in  that  character. 

In  this  view,  Chrifl:  is  well  able  to  fecure  all  that 
is  committed  to  his  truft  ;  to  blefs  and  fave  his 
friends,  to  curfe  and  deftroy  his  enemies,  to  reftore 
his  image  in  fouls,  to  fubdue  the  corruptions  of  the 
heart,  and  to  conquer  fin,  fatan,  and  the  world. 
For  in  this  view,  he  mud  needs  have  all  the  trea- 
fures  of  v.'ifdom  and  knowledge,  fo  as  to  know  how 
far  and  v;herein  his  people  may  be  expofed  ;  which 
way  to  confound  the  devil  in  all  his  devices,  ho\f 
and  when  to  give  light  to  their  path,  and  a  lafe  con- 
du6l  home  to  his  kingdom.  He  has  compafiion  on 
the  helplefs,  and  is  willing,  as  well  as  able,  to  fave 


On  the  KnovjUdge  of  Chr'iji^  T03 

the  wretched.  His  afTuming  the  human  nature  in- 
to perfonal  union  with  the  divine,  his  becoming  a 
fervant  to  his  father,  and  humbling  himfelf,  his  fuf- 
fering  himfelt  to  be  put  lower  than  the  angels,  yea, 
lower  than  man,  a  worm,  and  no  man,  a  reproach 
of  men,  and  defpifed  of  the  people :  I  fay,  the 
whole  and  every  part  of  his  humiliation  is  an  evi- 
dence of  his  love  and  readinefs  to  help  the  mifera- 
ble.  In  this  view  alfo,  he  has  perfecfl  righteoufnefs 
and  atoning  blood,  to  fatisfy  for  the  greateft  fins, 
and  procure  acceptance  for  the  chief  of  fmners ;  to 
appear  before  God  for  them,  in  the  right  of  his 
Deity,  and  prevail  for  all  his  people. 

Another  branch  of  the  knowledge  of  Chrid, 
which  the  apoftle  was  determined  upon,  was,  his 
defignation  to  office.     For  it  cannot  be  fuppofed 
that  Paul,  who  had  been  a  rigid  pharilee,  a  furious 
bigot,  and  an  implacable  enemy  to  the  gofpel  of 
Jefus  Chrift,  fhould  now  become  a  preacher  of  God 
and  a  zealous  votary  for  him,  unlefs  he  knew  him,  as 
one  appointed  by  God  to  redeem  loft  finners.  "Who 
can  imagine  that  fuch  a  change  of  fentiment  could 
pafs  upon  one  that  once  defpifed  and  abhorred  Je- 
fus Chrift,  if  he  was  not  convinced  that  he  was  fee 
apart  by  God,  to  the  office  of  mediator  ?  Doubtlefs 
this  was  one  branch  of  knowledge  Paul  was  deter- 
mined 


lo^  On  the  Knowledge  of  Chrtji, 

mined  to  Improve  in,  and  recommend  tb  others; 
For,  it  is  necefTurily  included  in  the  right  knowledge 
of  Chrift,  to  know  that  he  received  his  commifllon, 
as  mediator,  from  God  the  father,  and  voluntarily 
engaged  to  accomplifh  the  whole  work  required  of 
one  in  that  character.  Therefore  we  may  well  fup- 
pofe  it  includes  the  knowledge  of  his  obligation  to 
improve  all  his  perfonal  qualifications  for  the  beft 
intered  of  thofe  that  the  father  has  given  him— that 
by  his  commiffion,  he  has  an  unalienable  right  ro 
exercife  all  his  natural  powers  and  abihties  for  their 
fafety  and  happinefs.  That  the  Father  agreed  to 
veft  him  with  this  authority,  and  to  mal«  him  head 
over  all  things  to  accomplifh  it — to  treafure  up  all 
gifts  and  graces  in  his  hands,  and  give  him  autho- 
rity to  exercife  all  his  natural  and  divine  powers  in 
communicating  them.  The  man  Chrift  Jefus  has 
the  fufficiency  of  the  united  Godhciid,  and  all  the 
power  and  glory  of  his  mediatorial  commiiTion  : 
the  Father  appointed  him  on  purpofe  to  this  work, 
and  has  committed  the  whole  interefting  concern  of 
fouls  to  him.  Yea,  he  has  trufted  him  with  the 
honor  and  glory  of  his  own  great  name,  and  with 
the  government  of  heaven  and  earth,  angels  a,nd 
men  ;  the  revolutions  of  flates  and  nations  •,  the 
worlds  of  nature^  grace,  and  glory,  in  fubferviency 
thereto. 


I 

On  the  Knowledge  of  Chrtjt,  105 

In  a  word,  this  knowledge  of  Chrifl:  crucified, 
includes  the  knowledge  of  him  as  entrufted  with  the 
whole  work  of  man's  redemption.  All  parts  of 
redemption  relate  to  him.  The  firft  plan  of  it  was 
founded  in  his  mediation,  and  from  the  beginning, 
through  all  the  gradual  fteps,  to  the  final  accom- 
plifhment,  he  is  at  the  bottom  and  top  of  the  wholes 
Nothing  refening  to  God's  glory,  the  letting  up 
and  carrying  on  his  kingdom,  and  faving  his  cho- 
fen,  but  what  is  committed  to  his  condufl  and  ma- 
nagement. And  he  is  reprefented  equal  to  this 
great  and  glorio'us  undertaking,  for  it  hath  pkafed 
the  Father  that  in  him  fhould  all  fulnefs  dwell :  aa 
increated  and  a  created  fulnefs :  a  fulnefs  of  disni- 
ties  and  prerogatives,  a  fulnefs  of  power  and  of  the 
fpirit,  a  fulnefs  of  wifdom  and  knowledge,  a  fulnefs 
of  all  grace,  peace,  confolation  and  bleflednefs,  is 
laid  up  in  Chrift.  Here  then,  is  enough  to  deter- 
mine an  apoftle  of  the  grcateft  note  for  learning 
and  penetration,  not  to  know  any  thing  fave  Jefus 
Chrift,  and  him  crucified.  But 

II.  What  kind  of  knowledge  is  it  that  the 
apoftle  was  determined  to  profecute  ?         Anf. 

I.     It  is  the  afluring  knowledge  of  Chrift.     It 

is  knowledge  arifing  from  the  teftinriony  of  God, 

O  borne 


lo6  On  the  Knowledge  of  Chrijf*, 

borne  in  by  divine  light  upon  a  renewed  confci^ncc. 
As  the  witnefTes  to  a  h^  are  more  or  lefs  credible, 
fo  our  knowledge  of  it  is  rnor^  or  lefs  certain,  pro- 
vided the  evidence  be  feen.  Now,  the  witneJGfeg^ 
that  give  their  evidence  to  the  mifllon  and  perfonal 
quahfications  of  Chriil,  are  the  mofl:  credible,  and 
give  folid  ground  of  the  mofl  affured  knowledge. 
They  all  bear  witnefs  to  the  truth,  and  are  all 
■Tupcrnatural. 

His  charafler  agrees  to  what  God  has  fpoken  by 
^11  the  holy  prophets,  fince  the  \yorld  began.  It  is 
manifeft  that  he  is  the  promifed  feed  of  the  woman 

that  (hould  bruife  the  ferpent's  head The  feed 

of  Abraham,  in  whom  all  nations  of  the  earth 
fliould  be  bleffed — — The  true  Shiloh,  to  whom 
fhould  be  the  gathering  of  the  people.  It  is  evi- 
dent that  he  is  the  angel  of  the  cove  nant ;  the  Lord 
fitting  upon  a  throne  in  great  glory,  the  Antitype 
of  all  the  types  in  the  old  teflament.  No  wonder 
then,  that  God  the  Father  (liould  teflify  a'nd  fr/,  by 
a  voice  from  heaven,  this  is  my  beloved  Son,  in  whom 
1  am  Will  pleafid.  Hereby  the  Father  teflified  to 
the  glorious  dignity  of  his  perlbn  ;  that  he  perfect- 
ly approved  his  chara6ler,  and  acquiefced  in  him  as 
the  great  mediator,  through  whom  he  would  glorify 

himfelf  in  the  falvation  of  the  felf-ruined.    And  be- 

fides 


On  the  Knowledge  of  Chr'tfi,  167 

fides,  the  Father  bore  witnefs  to  his  mifTion,  by  the 
Tvitnefs  Chtift:  bore  himfelf.  The  works  which 
Chrid  didr  bear  Witnefs  that  the  Father  fent  him  : 
Thefe  are  a  cleaYer  confirmation  of  his  divinity^ 
office,  qualifications  and  mifiion,  than  the  bed  hu- 
man teftimony.  And  therefore  when  John  fent  two 
of  his  difciples  to  him,  frying,  art  fhcu  he  that  Jhould 
come,  or  look  we  for  another  ?  he  appeals  to  his 
works  wh'ch  he  wrought  before  a  large  afifembly  of 
people.  Go  your  way^  and  relate  to  John  the  bap- 
tiil  thofe  things  which  you  have  been  eye  and  ear- 
witneffes  of.  Tell  him  rn  particular,  thai  the  blind 
receive  their  ftght^  the  Idr/ie  -walky  the  lepers  are  cleaft- 
fed,  the  deaf  hear,  the  dead  are  raijed  Obferve  to 
him  alfo,  that  I  do  not  court  the  rich  and  the  great, 
as  moft  impoftors  are  apt  td  do,  biit,  as  you  fee  by 
my  auditory  round  about  me,  the  poor,  even  the 
meaneft  of  the  people,  have  the  gofpel  preached 
unto  them.  Now,  thefe  and  fuch  like  miracles 
could  not  be  v/rought  by  the  power  of  the  devil ; 
for  the  do^rinc  which  was  confirmed  by  them  was 
contrary  to  his  defign,  and  tended  to  dellroy  his 
ihtereft  among  men.  And  who  can  imagine  that 
fatan  fhould  affift  in  calling  cut  fatan  ?  Neither 
were  thefe  miracles  owing  to  the  imagination  of  the 
people  i  for  th6y  were  in  the  prefence  of  great 
numbers^  who  were  his  enemieSj  and  Jiot  inclined. 


lo8  On  the  Knowledge  of  Chr'i/l. 

to  believe  him :  and  doubtlefs  their  imaginations 
were  ready  enough  to  give  a  falle  turn  to  every 
thing  he  did.  BiK  the  great  miracle  that  gave  the 
utmoft  evidence  to  his  divine  mifilon,  and  the  di- 
vine approbation  of  him,  was  his  refurrediion  from 
the  dead.  The  witneffes  produced  to  prove  the 
faft,  were  eye  witneffes  of  it,  and  were  capable  of 
giving  their  teftlmony  in  fuch  a  cafe.  The  aftion 
and  all  the  circumftances  are  plainly  related,  and  all 
agree  in  their  teftimony  -,  nor  did  the  fevered  threat- 
nings,  or  greateft  fufferings,  ev^r  prevail  with  them 
to  deny  or  conceal  it.  This  great  event  therefore 
confirmed  the  truth  of  what  lie  had  afferted  of  his 
being  fent  of  God,  and  of  his  perfonal  qualificati- 
ons to  fuftain  the  office  of  mediator.  For  his  re- 
furredion  did  mod  plainly  demonftrate  that  he  did 
not  arrogate  to  himfelf  the  charafler  he  bears. 

Now,  he  that  has  given  thefe  fupernatural  evi-  • 
dences  to  the  appointment  and  perfonal  qualificati- 
ons of  ChriH:,  can  certainly  convince  men  of  the 
truth  of  them.  For  inftance,  cannot  God  bear  in 
fuch  divine  light  upoi  the  confcience,  as  to  make 
men  fee  that  the  prophecies  concerning  the  Mefllah 
to  come,  are  punflually  fulfilled  in  Jefus  Chrifl .? 
Or  may  not  G  3d  make  them  fenfible  of  the  power 
and  coming  of  the  Lord  Jelus  Chrift,  by  that  voice 

from 


On  the  Knnvkdge  ef  Chrijl.  109 

from  the  excellent  glory,  this  is  my  hehved  Son  in 
whom  I  dm  well  pleafed  ?  May  not  the  fame  voice  or 
po  wer  which  fpake  thefe  words  at  thrte  different  times, 
ipeak  or  ftt  them  home  upon  the  confciences  of  men  by 
efficacious  light,  and  afTure  their  hearts  of  the  truth  ? 
Efpecially,  what  fhould  hinder  but  the  fame  fuper- 
natural  power  that  raifed  up  Chrift  from  the  dead, 
may  bear  in  the  evidence  of  the  truth  of  that  fa<5b, 
fo  as  to  aflfare  me  that  Chrifl:  is  rifen  from  the 
dead,  and  therefore  to  affure  me  he  is  approved  and 
accepted  in  the  whole  of  his  work  ?  This  would 
not  be  to  reveal  any  truth  that  is  not  already  reveal- 
ed in  the  fcriptures/  It  is  no  more  than  we  have 
reafon  to  believe  from  the  written  word,  that  all 
have,  who  know  Jelus  Chrift  favingly  :  for  the 
apoftle  exprefsly  calls  it  the  fpirit  of  wifdom  and  re- 
velation, in  the  knowledge  of  Chriji,  And  indeed, 
how  can  the  gofpel  come  with  much  affurance,  full 
aflurance,  and  all  the  riches  of  the  full  aflurance  of 
underllanding,  unlefs  the  fpirit  ot  God  makes  it  fure 
to  us  ? 

2.  It  is  an  experimental  knowledge  ;  or  a  fa- 
vor of  knowledge  arifmg  from  experience.  And 
io  the  church  fpeaks  of  Chrift  when  flie  had  know- 
ledge of  him.  Becaufe  of  the  favor  of  thy  good  oint- 
ment s^  thy  name  is  as  ointmsnt  poured  forth.     And  the 

apodle 


I  lo  On  the  Knowledge  of  Chrtji. 

apoftle  calls  it  the  favor  of  the  knowledge  of  him. 
It  is  that  knowledge  of  Chrift  which  brings  a  relifh 
to  the  fpirrtual  appetite,  and  prevails  with  the  heart 
to  choofe,  prize,  and  cleave  to  Chrift,  as  the  quali- 
fied and  approved  Mediator  between  God  and  fin- 
ners.  It  is  a  knowledge  of  Chrift  that  inclines  the 
hea  t  to  think  much  of  the  excellency  of  hisperfon 
and  character,  to  make  great  account  of  his  blood 
and  righteoufnefs,  and  of  all  his  offices  -,  to  have 
all  his  expeflations  from  him,  and  all  his  hopes 
built  upon  him.  It  is  a  knowledge  of  Chrift,  that 
gradually  fills  the  heart  with  grace  and  peace,  from 
a  gradual  experience  of  the  genuine  and  happy  ef- 
fecfls  of  the  love  and  power  of  Chrift  upoh  the  foul. 
Such  as  know  Chrift,  and  him  crucified  as  Paul  did, 
find  that  Chrift  only,  relieves  their  confciences  of 
the  burden  of  guilt.  Thfey  feel  the  pardoning  and 
cleanfing  virtue  of  a  Saviour's  blood,  and  know 
who  it  was  that  relieved  them  of  their  terrors. 
When  they  had  juft  reafon  to  dread  the  prefence  of 
God,  as  a  confuming  fire,  and  were  mere  Tinners, 
without  any  righteoufnefs  to  appear  before  God  in, 
then  Chrift,  Jefus  a  crucified  Saviour,  one  approved 
of  God,  was  revealed  tO  theni,  and  they  vvere  made 
fure  that  it  was  fafe  appearing  before  God  in  his 
righteoufnefs,  and  their  hearts  were  fuited  with  that 
honorary  and  glorious  v/ay.     And,  although  the 


On  the  Knowledge  of  Chri/f,  i  ix 

more  they  gain  in  the  knowledge  of  Chrifl:  crucifi- 
ed, the  more  fenfible  they  will  be  of  the  body  of 
fin  and  death  that  is  in  them  ;  the  viler  in  their  owa 
eyes,  and  the  deeper  fenfe  of  their  inability  to  help 
themfelves,  or  to  do  any  good  thing,  yet,  they  will 
experience  the  gracious  effe(5ts  of  this  knowledge, 
in  fubduing  fin,  in  exciting  watchfulnefs,  and  afford- 
ing fenfible  help,  at  times,  in  the  duties  of  religion. 
Often-times  they  fenfibly  perceive  that  they  are  no 
match  for  the  fubtil  adverfary  of  their  louls,  but  the 
knowledge  of  a  crucified  Saviour  renewed  in  their 
confciences,  brings  wifdom  and  ftrength  with  it. 
In  the  exercife  of  this  knowledge,  when  a  chrifliati 
is  forely  tempted,  the  language  of  Chrifl  to  the 
heart  is  the  fame  that  it- was  to  Paul  when  he  was 
forely  buffetted,  my  grace  is  fufficient  for  thee  ;  for 
my  ftrength  is  made  perfe3  in  weaknefs.  And  they 
find,  from  time  to  time,  that  the  renewed  manifefta- 
tions  of  a  crucified  Saviour,  minifter  heavenly  he!p 
to  overcome  temptations.  The  weaker  they  are  in 
their  own  fenfe  and  apprehenfion,  the  ftronger  they 
are  in  Chrifl,  and  obtain  the  more  illuflrious  vido- 
ry.  The  knowledge  of  Chrifl  makes  them  flrong 
in  Chrifl,  to  bear  up  under,  and  overcome  all  infir- 
mities. The  more  they  know  of  the  virtue  and  ex- 
cellency of  Chrifl,  the  more  fenfible  of  their  own 

weaknefs 


112  On  the  Knowledge  of  Chrijf.- 

weaknefs,  and  the  more  plainly  does  a  fufHclency  of 
divine  grace  appear  to  them. 

From  hence  we  may  conclude  that  many  perfons 
are  greatly  miftaken,  who  flatter  themlelves  that;, 
they  have  the  faving  knowledge  of  a  crucified 
Chrift :  for  they  have  no  aflured  knowledge  of  him, 
which  brings  forth  the  true  favor  of  his  perfonal 
qualifications  and  mediatorial  office.  They  are  train- 
ed up  to  believe  that  JefjsChrifl:  is  the  Son  of  God, 
and  Saviour  of  finners,  and  will  (lick  to  the  religion 
of  their  fore-fathers.  Or  they  have  been  under 
awakenings  and  terrors,  and  now  believe  that  Chrift 
Jefus  died  for  them  in  particular,  and  ?re  raviflied 
with  the  thought.  But  all  the  knowledge  they  have 
of  Chrift  in  his  perfon  and  charafter,  is  from 
probable  argument,  and  not  from  affuring  evi- 
dence. Hence,  it  is  not  a  fenfe  ot  his  excellencies, 
but  an  opinion  or  confidence  of  their  intereft,  that 
delights  their  louls.  They  do  not  prize  Chrift  him- 
felf,  but  glory  in  their  intereft,  and  the  benefits  they 
think  they  have  by  him.  Now  and  then,  they  would 
make  ufe  of  Chrift  in  their  own  way,  but  they  live 
upon  their  frames  and  aff't'flions,  upon  their  duties 
and  fervices.  Perhaps,  if  they  hear  a  minifter  prove 
it  to  them,  that  this  is  the  very  way  of  a  hypo- 
crite's living,  they  will  put  themfeves  upon  trufting 

in 


On  the  Knowledge  of  Chnjf,    ,  jj^ 

in  Chrifl:,  and  will  flatter  themfelves  that  they  do 
believe  unco  righteoufnefs.  But  ftill  they  live  upon 
themfelves,  -and.  get  their  frames  from  an  opinion  of 
their  being  in  the  favor  of  God,  and  are  ilranacrs 
to  the  excellency  of  the  perfon  and  charader  oi:' 
Chrifl:.  Hence,  under  all  their  fhew  of  religion,  jn 
their  very  higheft  frames,  they  live  unto  themfelves, 
and  not  unto  him  which  died  for  Tinners  and  rofe 
again. 


SERMON 
P 


S  E  R  Pvl  O  N   VL 

77je  Excellency  of  the  Knov:ledge 
of  Chrifl. 

I  CORINTHIANS    II.  2. 

Tor  I  determined  net  to  know  any  thing 
among  you  fave  ^efus  Chrijl^  a?:d 
him  crucified^ 


K'^^a^^^f'^  H  E  knowledcre  of  Chrld  miy  conv 
%^  T  "  f  prehend  the  knowledge  of  all  the  great 
'§i'i^  jf^  and  intercfting  truths  revealed  by  ChrlH, 
.4;;.vt"'  '4'v>-^-^  ^■^-\  inculcated  upon  mankind  ;  but  it 
is  inofl:  probable,  by  the  contexr,  that  Paul  fpeaks 
of  that  knowledge  of  Chrid  and  him  crucified, 
which  engages  the  loul  to  receive  and  reft  upon  him 
alone  for  falvation  as  he,  is  oftered  in  the  gofpel ; 
the  knowledge  of  his  psrfonal  qualifications,  his  na- 
ture 


The  mellency  of  the  Knowledge  of  Chriji  1 1 S 

t^^rt  and  properties,  as  Mediator  -,  his  ability  and 
wiliingnefs  to/fave  unto  the  uttermoft,  in  a  way 
that  will  honor  the  holy  perfeaions  of  God  in  the 
higheft  manner  ;  and  the  knowledge  of  his  b^ing 
appointed  to  his  office  by  God  the  Father,  and  his 
voluntary  agreement  to  accomplifh  the  whole  work 
required  of  one  in  the  charafter  and  office  he  fuftai- 
ned.     Nor  can  we  reafonably  fuppofe  that  he  fpeaks 
of  that  knowledge  merely,  which  arifes  from  prQ_- 
bable  argument,  but  oi  the  afllired  knowledge  of 
Chrift.     For,  the  witneffes  are  all  of  them  fuperna- 
tural,  and  give  the  higheft  evidence  to  his  miffion, 
and  qualifications.     His  charader  agrees  to  all  that 
the  holy  prophets  wrote  of  the  MeJTiah  that  was  to 
come.     God  the  Father  teftified  that  he  approved 
of  him  and  his  coming,  by  a  voice  from  the  excel- 
lent   glory.       The   many  and   great   miracles  he 
wrouc^ht,  were  fo  many  confirmations  of  his  divi- 
nity, office,  and  qualifications  to  finifh  the  whole 
work  which  his  Father  gave  him  W  do.   Efpecialiy, 
the  great  miracle  of  his  refurredion  from  the  dead, 
gives  the  utmofl:  evidence  of  his  miffion,  and  the 
divine  approbation.     And,  doubtlefs,  he  that  has 
wrought  thofe  fupernatural  works  to  prove  him  a 
qualified  Mediator,  fent  of  God  to  take  away  the 
fins  of  the  world,   can  bear  in  fuch   fupernaturnl 
light  upon  the  confcience,  as  to  perfuade  the  heaj=i: 
p  2  ^^- 


1 1 6  The  excellency  of  the  knowledge  of  Chnji, 

to  believe  that  he  is  the  Chi  id,  the  Son  of  the  living 
God  i  one  lent  of  God,  and  able  and  willing  to 
fav^  the  mod  miferable  and  helplefs.  Indeed,  men 
rr.ay  have  an  opinion  that  Jefus  Chrift  is  a  qualified 
Saviour,  from  the  force  of  education  ;  or  they  may 
have  their  afFedions  rife  like  a  land-flood,  from  an 
opinion  or  prefumpdon  that  he  is  their  Saviour ; 
bat  it  is  humbly  apprehended,  that  no  perfon  has 
an  experimental  knowledge  of  Chrift,  but  he 
that  has  the  afTured  knowledge  of  him.  What  plea- 
iure  could  it  raife  in  a  man  to  hear  his  neighbor  ex- 
patiate upon  the  beauties  of  the  fpring  and  fummer, 
if  he  did  not  hear  the  finging  of  birds,  or  lee  the 
earth  clad  in  green,  and  the  heavens  ferene  arid 
bright  ?  Or  what  relilh  could  he  have  for  the  mod 
delicious  food  which  he  never  tafted  ?  No  more  can 
any  man  take  plealure  in  the  excellencies  of  Chrift, 
unlels  he  has  as  fure  a  knowledge  of  him,  in  his 
perfonal  properties,  as  that  which  arifes  from  the 
i\'^^x.  of  the  eye  ;  no  more  could  he  find  true  relief 
from  the  burden  of  guilt  upon  his  confcience,  nor 
feel  the  pardoning  and  cleanfing  viitue  of  a  Savi- 
our's blood,  unlefs,  by  divine  light  borne  in  upon 
his  confcience,  his  heart  is  perfuaded  that  there  is  a 
glorious  fufliciency  in  Chrift  for  thefe  purpofes,  and 
that  it  is  a  fufJiciency  which  God  approves. 

But 


The  excellency  of  the  knowledge  of  Chriji.  i  it 

But  thefe  things  v/ere  largely  confidered  in  our 
firfl:  difcourfe  upon  the  text,  which,  I  pray  God  to 
renew  a  lenfe  of  upon  our  hearts,  by  the  brief  re- 
petition of  the  general  concents  at  this  time,  and 
that  will  prepare  us  the  better  to  attend  upon 

III.  The  fupeiiot'  excellency  of  this  knowledge 
of  Chrift,  to  the  knowledge  of  other  things.  Evi- 
dent it  is  from  the  words  of  the  text,  that  the  apo- 
ftle  efteemed  the  knowledge  of  Chrift  crucified  be? 
fore  any  other.  Though  he  had  attained  to  great 
knowledge,  and  was  well  verfed  in  the  feveral  bran- 
ches of  learning  then  in  vogue,  yet  he  determined 
not  to  biGiv  any  thing  fave  Jefus  Cbriff,  and  kirn  cru- 
cified. And  there  was  good  reafon  why  he  and  v/e 
fliould  determine  upon  this  knowledge  rather  than 
any  other  j  becauie.it  is  the  moil  excellent.     For 

I.  It  is  converfant  about  the  mo?l  excellent  ob- 
je6ts.  It  we  confider  the  knowledge  ot  Chriil  as 
it  includes  all  the  great  truths  of  fupernatural  reve- 
lations. Thefe  have  been  the  ftudy  and  enquiry  of 
the  wifefl  and  befl:  men  in  all  ages.  And  what  fub- 
jecls  can  we  turn  our  thoughts  upon,  and  employ 
our  minds  about,  that  are  equally  excellent  with 
thof^,  which  chriftian  duty  holds  up  to  view,  and 
«  hich  every  true  chriilian  is  converfant  with  ?  Here 

the 


J I S  7 he  excellency  of  the  knowledge  of  ChriJI, 

the  adorable  perfedlions,  and  feveral  fubfiftences  of 
the  Deky  (hine  forth  in  their  brighteft  glory.  Here 
the  Son  of  God,  in, his  defignation,  in  his  mediato- 
rial chara6ler  and  qualifications ;  here  the  fpirit  9f 
God  in  all  his  operations,  gifts  and  graces ;  here  the 
worfhip  due  to  God,  the  obedience  he  requires,  and 
the  nature  of  that  religion  he  approves ;  here  the 
Tforks  he  has  made,  the  providence  he  exercifes,  the 
favors  he  beftows,  the  redemption  he  has  wrought, 
the  realities  ot  invifible  and  eternal  things,  are  writ- 
ten down  and  held  forth  in  the  cleared  manner. 
And  what  rubje<rts  can  men  employ  their  minds  and 
time  upon,  equally  facred  and  venerable  with  thefe  ? 
Or  if  they  fhould  gain  the  knowledge  ot  other 
things  ever  fo  perfeflly,  it  could  not  render  them 
worthy  of  efleem,  becaufe  it  could  not  change  their 
iouls  into  the  divine  likenefs. 

But  We  need  not  condder  any  thing  further  than 
Chrift  crucified,  as  the  fpecial  objefl,  to  make  it  ap- 
pear that  this  is  the  mod  excellent  knowledge.  For, 
as  God,  he  thinks  it  no  robbery  to  be  equal  with 
God  'y  he  is  eternally  and  unchangeably  poffcfTed  of 
all  rhe  infinitely  glorious  attributes  and  perfedions 
of  the  Deity  ;  equal  in  exiitences,  equal  in  durati- 
on, equal  in  operation,  equal  in  honor  with  the  Fa- 
ther and  the  holy  Ghofi:.  Therefore  all  the  excel- 
lencies 


V^g  excellency  of  the  knowledge  of  Chriji.  119 

iencles  that  may  be  feen  in  the  creatures,  whether 
animate,  inanimate,  or  intelligent,    fall    infinitely 
Ihortof  thofe   that  are  in  Jefus  Chrift.     And,  as 
man,  he  is  the  moft  excellent  of  all  God*s  works ; 
the  beginning  of  the  creation  of  God,  and  the  fi-ft 
born  of  every  creature.     Many  intelligences  in  our 
world,  are  endowed  with  various  excellent  qualifica- 
tions, and  the  angels  in  heaven  excel  them  all  •,  but 
the  human  nature  of  Jefus  Chrift  is  more  excellent 
than  either.     No  beauty  among  the  other  creatures 
is  equal  to  his  beauty  ;  he  is  the  chief  ot  ten  thou- 
fand  for  wlfdom  and  holinefs,  and  whatever  virtue 
can  be  named.    And  therefore  the  infpired  prophet, 
writing  of  his  hurrtanlty,  fays,  tkou  art  fairer  than 
iks  children  of  men  -,  grace  is  poured  into  tb)  lips.  And 
the  apoftle  fays,  he  has  obtained  a  mre  eacelUnt  name 
than  the  holy  angels-,  which  probably  refers  to  thac 
created    nature  which  is  united  with  his  perfon; 
Hence,  all  the  beauties  in  other  creatures,  whether 
vifible  or  invifible,  fall  inexpreffibiy  below  the  ex- 
cellencies of  the  man -Chrift  Jefjs.     How  glorious 
then  muft  he  be,  if  you  confider  the  myfterious  uni- 
on of  thefe  two  natures  in  one  perfon  1   How  di- 
vinely qualified  to  fuftain  the  office  of  a  Mediator 
between  God  and  man  •,  to  adjuft  and  make  up  the 
difference  which  fin  has  made  between  God  and  us ! 
None  can' fulty  comprehend  the  utmoft  extent  of 

his 


I20  11k  excellency  of  the  knowledge  of  Chr'tJI, 

his  perfefliohs  and  gloryj  but  fo  much  of  him  may 
be  known  by  us,  as  to  make  it  evident  that  the 
knowledge  ot  Chrifl  crucified  is  the  moft  excellent 
knowledge. 


•o^ 


2.  It  is  the  mofl:  grateful  to  the  mind.  The 
higheft  attainments  in  other  parts  of  knowledge, 
canfjot  yield  fuch  folid  plealihre  to  an  immortal  foul, 
as  the  faving  knowledge  oi  Chrift  crucified.  The 
wife  king  of  Ifrael,  fpeaking  of  the  knowledge 
of  other  things,  fays,  in  much  wifdcmy  is  much  grief  i 
and  he  that  increafeth  knowledge,  increafeth  forrow. 
And  this  he  doubtlefs  fpeaks  of  to  excite  men  to 
the  fludy  of  heavenly  and  divine  things,  the  know- 
ledge of  which  is  grateful  and  entertaining.  For, 
befure,  the  knowledge  of  a  crucified  Chrift  gratifies 
all  the  faculties  of  the  foul.         Particularly, 

It  is  moft  grateful  to  the  mind.  It  is  true  in* 
deed,  the  natural  light  is  fweet,  and  a  pleafant  thing  it 
is  for  the  eyes  to  behold  the  fun.  The  underftanding 
may  have  thofe  perceptions  of  the  light,  and  of  the 
fun,  and  of  other  things,  as  to  excite  efteem  and 
pleafure.  How  often  have  (ludious  and  contem- 
plative .minds  been  fuddenly  furprized  and  greatly 
entertained  with  fomc  new  difcoveries  in  the  works 
of  nature  or  art  ?  But  no  difcoveries  of  this  lort, 

can 


7%e  exielkncy  tif  the  knowledge  of  Chrtji.  121 

can  yield  fuch  delight  to  the  mind,  as  the  favln^ 
knowledge  of  Chrift.  This  great  Hght  that  came 
to  enlighten  the  Gentiles,  is  Tweet  indeed,  and  a 
pleafant  thing  it  is  for  the  intelleftual  eye  to  behold 
the  Son  of  rightcoufnefs,  when  he  darts  forih  his 
beams,  and  Ihowers  down  fpiritual  blelTings  upon 
fouls.  Holy  meditation  upon  a  crucified  Chrift, 
yields  more  pleafure  to  the  mind,  than  meditating 
upon  any  other  cbje(fls. 

Again:  this  knowledge  of  Chrifl  pacifies  the 
confcience.  Though  gracelefs  fouls  acquire  ever  (o 
much  knowledge  of  the  world,  they  do  but  increafe 
pride  and  lufl:  thereby,  and  their  confciences,  if  they 
are  not  ftupified,  will  accufe  and  (ling  them  fo  much 
the  more.  The  wounds  in  the  confcience  of  fuch 
are  deep  wounds,  and  can  never  be  throughly  heal- 
ed by  an  increafe  in  the  knowledge  of  other  things, 
nor  by  the  duties  that  fuch  men  do,  or  their  pro- 
mifes  of  better  obedience.  But  this  knowledge  of 
Chrift  crucified  brings  in  peace  to  the  troubled  con- 
fcience. The  knowledge  of  other  things  may  ex- 
cite men  to  make  the  outfide  clean ;  but  it  is  the 
blood  of  Chrift  that  purges  the  confcience  from 
dead  works,  and  is  the  anfwer  to  an  accufmg  con- 
fcience before  God.  This  divine  knowledge  ot 
Chrift  brings  us  to  the  blood  that  fprinkies  the  heart 

Q  from 


tia  The  excellency  of  the  knowledge  of  Chrijf-,^' 

fr'om  ah  evil  confcience.  It  is  like  wine  to  wafh  and 
cleanfe,  and  like  oil  to  mollify  and  fupplr,  and  heal 
it.  Experience  teaches,  that  a  fpiritual  knowledge 
of  Chrift  will  remove  the  greateft  burden  of  guilt, 
that  lies  upon  the  confcience,  though  nothing  elfe 
will  do  it.  When  we  know  Chrifl,  we  know  that 
his  lacrifice  and  atonement  is  fufficient  to  cleanfe 
from  the  guilt,  as  well  as  the  defilement  of  all  fm ; 
and  in  an  aflfuring  fight,  and  realizing  fenfe  of  it, 
confcience  is  pacified. 

Again;  this  knowledge  of  Chrifl:  fatisfies  the 
defires  of  the  foul.  The  more  men  pry  and  dive 
into  the  works  of  nature,  the  more  perturbation  of 
mind,  arifing  frorrt  the  uncertainty  and  dilappoint- 
m'ent  they  meet  with.  But  the  more  they  know  of 
a  crucified  Chrifl:,  the  more  his  mediatorial  charac- 
ter opens  to  their  minds,  and  the  clearer  the  evi- 
dence of  his  miffion  fliines  in  upon  their  hearts,  the 
more  lolid  pleafure  is  given  to  the  fpiritual  appfetite. 
This  holy  David  knew  by  his  own  experience;  and 
therefore  he  prays,"  Lord  lift  thou  up  the  ligk  of  thy 
countenance  upon  us :  and  then  tells  the  effcdt  it  would 
have  :  Thou  haft  put  gladnefs  into  my  heart,  more  than 
in  the  time  that  the  corn  and  the  wine  encreafed.  The 
afTuring  and  experimental  knowledge  of  Chrifl-,  is 
pleafurable  as  the  fun,  fcattering  his  beams  at  noon; 

Blejfed 


Tht  excellency  of  the  knowledge  of  Chrifi,  123; 

Skjed  is  the  man  ivbom  thou  caufe/i  to  approach  unto 
.•ihee:  be  Jhallbe  fatisf.ed  with  the goodnefs of  tJjy  houfe^ 
even  of  thy  holy  temple.  Hence,  the  open  and  im- 
mediate vifion  of  Chriil  in  glory,  will  terminate  and 
fully  ^lisfy  the  defires  of  true  chriftians,  when  they 
arrive  at  their  ftate  of  perfeiH:  bleffednefs.  In  thy 
frefence  is  fulnefs  of  joy^  at  thy  right  hand  there  are 
pleafures  for  evermore.  When  faints  arrive  at  the 
haven  ot  eternal  reft,  where  Chrift  (hines  in  the  ful- 
lefl:  glories  of  his  mediatorial  properties,  they  will 
have  complcat  and  everlafting  fatisfadlion. 

3.  It  is  the  mod  comprehenfive.  He  that  has 
the  faving  knowledge  of  Chrift,  knows  every  thing 
that  is  nececeflfary  to  be  known,  in  order  to  glorify 
God  here,  and  to  enjoy  him  hereatter.  He  that  has 
the  faving  knowledge  of  Chrift,  needs  look  no  fur- 
ther than  to  increafe  that  knowledge,  to  have  his 
mind  flored  and  furniftied  with  all  defirable  know- 
ledge. I^or 

He  that  has  the  knowledge  of  Chrift,  knows 
the  Father  alfo.  Men  m#iy  have  the  knowledge  of 
Ood  by  the  works  of  creation  and  providence ;  but 
they  never  will  arrive  to  the  faving  knowledge  of 
him  by  them.  The  light  of  nature  is  not  fufficienc 
to  teach  us  the  faving  knowledge  of  God.  The 
ft  2  lighc 


% 

^'114  ^^^^  excellency  of  the'  km-voUdge  of  Chrlfi, 

light  of  the  knowledge  of  the  glory  of  God,  that 
iliines  cut  of  darknefs,  and  ihines  into  the  hearts  of 
chriPiians,  fhines  only  in  the  face  of  Jefiis  Chrift. 
But  our  Lord  aflures  us,  he  that  fees  him,  fees  him 
that  fent  him.  Chrifl;  being  one,  in  eflence,  with 
the  Father,  none  can  know  him  favingiy,  but  they 
muft  know  the  Father  alfo*,  not  only  with  him,  but 
in  him,  and  one  with  him-,  for  he  is  tht  hrightnefs 
cf  the  Father's  glory ^  and  the  epiprefs  image  of  his  per- 
fon.  The  clearefl:  and  full  eft  manifeftation  of  the 
•feveral  glories  of  the  Deity,  are  to  be  feen  in  the 
perfon  of  Chrift.  Whatever  is  in  the  perfon  of  the 
Father,  is  alfo  in  the  peifon  of  the  Son,  for  he  is 
the  very  image,  the  perfe<5t  and  abfolute  image  of 
the  invifible  God.  In  knowing  Chrift  therefore 
we  cannot  but  know  the  Father,  becaufe  he  perfe<n:ly 
relembles  the  Father,  ?nd  is  one  in  efTence  with  him. 
In  the  knowledge  of  Chrift  then,  is  leen  the  glory  of 
all  the  holy  perfections  of  the  Godhead,  for  all  the 
fuJnefs  of  the  Godhead  dwells  in  him. 

Again  :  he  that  knows  Chrift,  knows  himfelf. 
The  thoughts  that  natural  men  have  of  themfelves, 
are  very  different  from  what  Chrift  has  of  them. 
They  are  proud,  and  think  themfelves  well  furnilh- 
ed  with  feme  recommending  qualifications  ;  but 
Chrift  knows  that  they  are  mifcrable,  and  wretched, 

and 


The  excellency  of  the  knowledge  of  Chrifl.  125 

and  poor,  and  blind,  and  naked.  But  when  they 
are  brought  to  the  faving  knowledge  of  a  crucified 
Chrift,  they  judge  cf  themfelves,  in  fome  meafure, 
as  Chrift  judges  of  them.  They  arc  fenfible  of 
their  own  vilenefs,  meannefs,  and  nttcr  unwortbi- 
nefs  -,  yea,  and  of  their  abfolute  inability  to  procure 
the  divine  favor.  They  know  there  could  not  have 
been  any  need  of  fuch  great  and  aftoni(hing  provi- 
fion  made  in  Chrift,  for  the  redemption  of  men, 
were  they  not  fallen  into  the  pit,  and  funk  down  in 
the  miry  clay  of  moral  defilement  and  guilt :  no 
need  of  an  high  prieft,  upon  the  throne,  interceed- 
ing  for  us,  if  we  had  not  forfeited  the  divine  favor, 
and  expofed  ourfeives  to  the  curfe  of  God's  law  : 
no  need  of  an  Almighty  King  in  Zion,  to  ride 
forth  and  fubdue  the  lufts  of  our  own  hearts,  and 
overcome  our  fpiritual  enemies,  if  we  had  not  been 
vaffals  to  fin  and  fatan.  But  the  faving  knowledge 
of  Chrift,  in  his  mediatorial  chara6ler,  is  always  at- 
tended with  a  clear  and  abafing  fight  and  fenfe  of 
our  own  finful,  feif-ruined,  and  miferabls  condition 
by  nature. 

Again:  he  that  has  this  knowledge  of  Chrift, 
knows  his  duty.  Chrift  fays  of  himfelf,  7  am  the 
light  of  the  world :  and  of  chriftians,  ^^  that  folloix)- 
ith  me  fiall  7tot   walk  in  darkmfs,  hut  fhall  have  the 

light 


326  T*^  excellency  of  the  knowledge  of  Chrijt. 

light  of  life.  He  has  fet  himfelf  for  an  example  in 
all  the  duties  of  the  firft  and  fecond  table  ot  the 
moral  law,  in  all  ready  obedience  to  God,  and  holy 
fubmifiion  to  his  providential  will :  and  one  defiga 
of  it  was,  that  we  (hould  follow  his  fteps.  Now, 
•where  there  is  this  knowledge  ot  Chrift,  men  arc 
enlightened  into  their  duty,  and  difpofed  to  follow 
Chrift  in  all  things,  wherein  he  has  fet  himfelf  as 
a  pattern  for  imitation.  In  Jimplitity  and  godly  Jin- 
.eerityy  not  hy  .flelhly  wifdom^  hut  by  the  grace  of  God^ 
thsy  would  have  their  coriverfation  in  the  world  i  (erv- 
ing  the  Lord  with  all  humility  of  mind,  with  their 
fpirits  and  their  bodies,  according  to  the  gofpei 
of  his  Son. 

Again  :  he  that  has  this  knowledge,  knows  the 
evil  nature  of  all  fin.  Let  men  acquire  all  the 
knowledge  of  fm  they  are  able  by  hard  ftudy,  and 
be  as  great  flicklers  for  religion  as  Paul  was,  before 
his  converfion,  they  will  never  have  the  thorough 
knowledge  of  the  evil  there  is  in  fin,  without  this 
knowledge  of  Chrid.  They  may  have  the  notion 
of  i:,  but  not  the  fenfe  of  it  in  their  hearts.  But 
in  the  favihg  knowledge  of  a  crucified  Chrifl:,  Cn 
appears  in  its  own  colours,  agreeably  to  the  name 
by  which  it  is  called,  sinful  sin.  Nothing  can 
difcover  the  venom  and  malignity  of  fin,  equal  to 

the 


^e  excellency  of  the  Irnvjledge  of  OipiJK  itf 

the  fufferings  of  Chrift.  And  hence  the  prophet 
Zechariah  teaches  us,  that  the  genuine  lorrows  of  a 
penitent  foul,  flow  from  a  believing  view  of  a  cra^ 
cified  Saviour.  T^fy  /hall  look  on  him  whom  I  hey  ha've 
pierced^  and  they  Jhall  mourn  for  him.  In  the  know- 
ledge of  Chrift  crucified,  we  may  fee  the  heinous 
nature  of  fin.  The  infinite  evil  of  it,  as  it  is  againft 
the  nature,  the  law  and  authority  of  God,  is  more 
manifefted  by  his  bloody  fweat  in  the  garden,  and 
his  bitter  cries  upon  the  crols  under  the  weight  o£. 
his  Father's  wrath,  together  with  the  other  parts  of 
his  humiliation,  than  in  the  punilhment  of  wicked- 
men,  and  all  the  devils  in  hell.  Surely,  a  God  of 
infinite  holinefs  and  glory,  v;ould  have  fpared  a  per- 
fon  of  infinite  purity  and  excellence,  when  he  offer- 
ed himfelf,  had  not  fin  been  an  infinite  evil. 

Again:  he  that  has  this  knowledge  of. Chrifl-J 
knows  the  emptinefs  of  the  world.  The  men  of 
this  world,  not  knowing  a  better,  are  continually 
crying,  who  will  (how  us  any  good?  They  take  a 
great  deal  of  pains  to  do  nothing,  and  make  a  Co-  ' 
lemn  bufinefs  of  mere  trifles.  And  the  reafonwhy 
they  are  in  fuch  a  perpetual  whirl  after  the  pleafures» 
honors,  or  riches  of  the  world,  is  becaufe  they 
know  no  greater  good.  But  they  that  know  a  cru- 
cified Saviour,  know  that  all  the  admired  greatnefft 

of 


tzS  The  excellency  of  the  knowledge  of  Ckri/f. 

of  this  world,  is  but  a  great  delufion.  The  know- 
ledge of  3  glorious  Chrift,  eclipfes  all  worldly  glo- 
ry ;  and  then  people  will  be  fatisfied  to  follow 
Chrift,  who,  though  Lord  of  all,  fought  no  more 
of  the  world  than  was  fimply  neceflTary.  He  manU 
fefted  a  great  indifference,  as  well  becon^es  his  pro- 
feffed  dilciples,  to  all  the  enjoyments  of  this  life. 
He  knevv  them  to  be  empty  and  perifhing,  and  fo  do 
they  :  he  knew  them  to  be  altogether  infufficient  for 
the  portion  and  happinefs  of  an  human  foul,  and  he 
has  undoubtedly  made  all  true  chriftians  fenfible  of 
it  too.  If  then,  we  have  this  knowledge  of  a  cru- 
cified Saviour,  we  know,  by  the  Ipirit  he  has  given 
us,  and  by  his  own  example,  that  all  worldly  things 
are  vain  and  empty. 

In  one  word.  This  knowledge  of  a  crucified 
Chrift,  is  the  ground-work  of  all  true  chriftianity. 
Wherever  the  faving  knowledge  of  Chrift  takes 
place  in  mens  hearts,  it  produces  the  moft  excellent 
and  valuable  effeds :  for  beholding  as  in  a  glafs  the 
glory  of  the  Lord,  they  are  changed  into  the  fame  image, 
from  glory  to  glory^  even  as  by  the  fpirit  of  the  Lord: 
Mere  fpeculative  knowledge,  or  giving  credit  to  hu- 
man teftimony,  will  not  produce  fuch  effects :  but 
this  aflliring  and  experimental  knowledge  of  Chrift, 
will  change  men  into  the  fame  image.     It  is  the 

foundation 


The  excellency  of  the  knowledge  of  Chrijf.  I'l^ 

foundation  of  all  true  religion  -,  by  the  infln^nre^    i 
the  holy  Spirit,  bringing  men  into  a  cou.'omuty  to 
the  temper  and  tendency  of  the  gofpel  ot  our  L.ord 
Jefus  Chrift.     Pariiculaiiy;    this   knovviedgt:'  ot  a 
crucified  Chrift,  produces  a  God-like  dlpofuion  ia 
mens  hearts.     Th:;  law,  which  is  the  tranlcript  of 
the  moral  charader  ot  the  divine  5  eing,  is  v^ruiea 
upon,  and  operates  in  their  hearts;  ana  the  I  >^'r  of 
God  is  fhed  abroad  in  their  hearts,  and  tlraws  ouc 
their  love  to  his  charadler.     This  is  the  nrw  h.an: 
and  new  fpirlt  promifed  in  the  fcriptures,  m  the 
place  of  an  heart  unapt  to  receive  divine  imprefTi- 
ons.     It  difpiays  the  nature  of  the  moral  pciicdi- 
ons  of  God  in  the  frame  of  the  heart  and  faculties 
ot  the  foul.     There  are  many  fpeculative  chrilf  ians, 
who  have  a  kind  ot  knowledge  that  docs  not  p<-o- 
duce  this  effcCl.     They  are  fometimes  filled,  as  the 
phrafe  is,  but  it  is  with  felf-love,  felt-delight,  and 
felf-fulnefs,  and  not  with  the  fulnefsof  God.     Thu* 
lome  of  this  fort  are  tree  from  grofs  enormites,  yet 
they  never  attained  to  the  faving  knowledge  ot  God, 
but  carry  fuch  an  image  ot  their  trames  or  their 
own  goodnefs  continually  before  them,  that  ihey 
have  no  fpiritual  difcerning  of  God  in  Chrift.    But 
he  that  has  the  fpiritual  knowledge  of  a  crucified 
Chrift,  has  the  image  ot  divine  purity  and  good- 
tiefs  written  upon  his  heart.     Is  God  a  Being  of 
R  tranfcendent 


t%9  the  ixcilUnty  tf  the  knowledge  of  Chriji, 

tranlcendent  and  infinite  holinefs  ?  He  that  has  this 
knowledge  of  Chrifl:  is  holy  too,  Conformed  to  the 
nature  and  will  of  God,  not  aduated  by  the  prin- 
ciples and  precepts  of  carnal  men,  nor  any  worldly 
maxims.  Is  God  infinitely  juft  and  righteous  in 
himfelf  ?  He  alfo  is  of  an  upright  heart,  and  loves 
this  attribute  of  God.  Is  God  a  Being  of  infinite 
truth,  ready  to  fulfil  and  perform  all  his  promifes  ? 
And  he  chat  knows  Chrift,  hates  fallhood  and  de- 
ceit, and  loves  fidelity,  fincerity,  and  pundluality  to 
his  engagements.  Is  God  infinitely  good  and  mer- 
ciful ?  So  is  he  a  lover  of  mercy,  difpofed  to  be  pi- 
tiful and  companionate  to  the  miferable — holy  in 
heart,  upright  in  heart,  the  law  ot  kindnefs  is  in 
his  heart.  This  knovv'ledge  produces  a  gracious 
principle,  which  inclines  him  to  delight  in,  and 
cfteem  the  divine  charafler,  and  earneftly  to  defire 
the  enjoyment  of  and  communion  with  him.  He 
knows  God  in  Chrift,  not  as  the  devils  know  him, 
or  as  hypocrites  know  him,  but  in  the  frame  of  his 
own  heart,  being  moulded  into  the  divine  image, 
and  having  the  refemblance  of  God  drawn  upon 
him.  The  nature  and  holy  perfedions  of  God  are 
copied  out  in  his  nature,  and  the  fame  fplrit  is  in 
hifii,  which  was  alfo  in  Chrift  Jefus; 

Again  :  this  knowledge  of  Chrift  will  produce 
a  life  and  converfation  agreeable  thereto.     He  that 

knows 


Tljt  excellency  of  thr  knowMge  of  Chj/t,  l^\ 

knows  and  is  delighted  with  the  divine  characler» 
will  have  a  pradice,  in  fon:ie  good  meafure,  corre- 
fponding  therewith.  He  loves  an  holy,  upright^ 
faithful  life,  and  hates  every  falfe  way :  and  there- 
fore he  yields  himfelf  unto  God,  as  one  that  is  alive 
from  the  dead,  every  faculty  of  his  foul,  and  every 
member  of  his  body  is  a  witnefs  of  his  love  to  God 
in  h's  moral  charafler,  and  his  fubmilTion  to  his 
wifdom  and  fovereignty.  It  is  not  uncommon  for 
men  to  pretend  they  know  Chrift  and  have  faith, 
who  are  empty  of  good  works,  and  deftitute  of  the 
gracious  effeds  of  divine  knowledge  -,  but  fuch  pre- 
tences are  deteftable.  Others  glory  in  the  bulk  of 
their  duties,  and  frequent  attendance  on  the  means 
of  grace,  and  are  ready  to  fay  with  Jehu,  come  fee 
my  zeal  for  the  Lord  of  Hojist  whereas  it  would  be 
much  more  agreeable  if  one  could  fee  the  charafter 
of  the  divine  beauty  and  holinefs  drawn  out  in  their 
hearts  and  lives.  There  is  not  a  greater  contradic- 
tion in  th€  world,  than  for  a  man  to  pretend  to  the 
faving  knowledge  of  Chrift,  and  yet  to  live  an  un- 
holy, unrighteous  life.  Saving  knowledge  will  ap- 
pear in  the  pradice.  Whofoever  doeth  not  righteouf 
vefs  is  not  of  God,  neither  he  that  loveth  not  his  brother » 
Whoever  omits  or  difregards  the  duties  of  God  or 
man ;  whoever  does  not  confcientioufly  difcharge  the 
duties  of  righteournefs  in  his  relations  and  dealings, 

R2  '^ 


T  j2  Tlji  ejcceltency  of  the  knowledge  of  Chrlji, 

js  not  of  God,  but  of  the  devil ;  and  fo  is  he  that 
does  not  difcharge  the  offices  of  love.  A  pretend- 
ed knowledge  of  Chrift  may  be  known  by  an  un- 
right  ous  hfe,  and  even  by  the  negleft  of  lecond 
l:ab!t?  duties.  It  is  morally  impofTible  that  any  per- 
fon  fhould  have  the  faving  knowledge  of  Chrid,  and 
lea  i  an  unholv,  immoral  life.  This  divine  know- 
Jedt^e  will  produce  pure  and  undefiled  religion  •,  it 
v/ii!  produce  piety,  righteoufnefs,  charity,  fobriety, 
felf-denial,  and  the  like,  in  the  external  pia(flice,  and 
k<-ep  us  unfpotted  fro  a)  the  world. 

Again  :  this  knowledge  of  Chrift  will  difpofc 
men  to  feek  the  glory  of  God  as  their  chief  end. 
The  glory  of  God  is  necelTarily  his  own  chief  end 
in  all  his  works,  as  he  is  a  Being  infinitely  glorious 
in  himfelf.  And  hence,  he  made  all  things  for  him- 
felf^  even  the  wicked  for  the  day  of  evil.  He  made 
and  will  difp-fe  of  all  for  his  own  praife,  and  the 
purpofcs  of  his  own  glory.  It  is  for  his  own  glory 
that  he  vyills  the  hsppinefs  of  the  eleft,  while  the  fi- 
nally impenitenf  are  defigned  for  the  day  of  evil, 
thar  he  might  glorify  his  great  name  in  their  eternal 
deftru5li(3n.  The  final  happinefs  of  believers,  is  an 
end  fubo'dmate  to  his  own  glory,  and  relative  there- 
'  to,  if  confiJered  as  a  diftind:  end.  Well,  does  God 
feek  his  own  glory  in  all,  and  above  all  things?  So 

does 


/ 


l^})e  excellency  sf  the  knowledge  of  Chri/f.  133 

does  he  that  has  the  faving  knowledge  of  Chrift. 
H6  prefers  God  to  himfelf,  and  fetks  his  own  hap- 
pinefs  with  a  view  to  the  glory  of  God.  It  is  true, 
he  feeks  his  own  happinefs,  but  it  is  fubordinately, 
and  God's  glory  lupreniely.  He  fees  fuch  an  excel- 
lency in  God's  great  name,  that  he  longs  to  glorify 
him  in  the  moft  adlive  manner.  Why  ?,*Bf:caufe  he 
loves  his  divine  character  above  all  thing;s.  Many 
that  profefs  to  have  this  knowledge  of  Chriil,  are 
blinded  by  felf-love  and  felf-intereft.  Being  really 
ignorant  of  Chrift,  th?y  know  not  what  the  faving 
knowledge  of  him  would  produce,  and  therefore 
fettle  down  upon  falfe  notions  about  religion,  fetting 
themfclves,  and  their  own  happinefs  above  the  glory 
of  God.  This  fills  the  chriftian  world  with  falfe 
religion.  It  lies  on  the  foundation  -of  felf-love, 
through  ignorance  of  the  excellency  of  Chrift,  and 
the  glorioulnefs  of  God  in  him.  They  will  own 
perhaps,  that  they  ought  to  love  God  and  his  glory, 
more  than  the  world,  and  the  things  of  the  world. 
They  will  lay  themfelves  out  to  do  many  things, 
very  good  in  themfelves,  but  they  are  not  excited  to 
do  any  thing,  chiefly  for  the  glory  of  God,  and 
from  fupreme  love  to  God.  Why  ?  Becaufe  they 
do  not  know  the  gldry  and  amiableneis  of  the  di- 
vine charafler,  and  therefore  do  not  perc/ive  why 
God  is  to  be  loved  and  preferred  in  all  cafes  before 

themfelves 


*34  ^^^  excellency  of  the  knowledge  of  Chrtft^ 

thetnfelves,  and  why  they  lliould  love  themfelves, 
and  feek  their  own  happinels  fupremely  for  God 
himfclf.  But  he  that  has  the  knowledge  of  Chrift 
crucified,  fees  che  wifdom,  hoiinefs,  juftice,  good- 
nefs  and  truth,  and  fjvereign  dominion  of  Gcd  in, 
an  amiable  light  -,  and  hence  he  employs  all  the  fa- 
culties of  his  foul,  and  all  the  powers  of  his  body, 
fupremely  to  his  glory,  and  regards  him  as  his  laft 
end  in  aH  things..  The  felfifli  motives  working  in 
the  heart,  which  produce  falle  religion,  under  colour 
of  that  which  is  true,  have  no  dominion  over  him. 
He  is  not  kept  back  from  fm  chiefly  for  fear  of 
Ihame,  but  becaufe  it  is  againft  the  nature  and  do- 
minion of  God.  So  far  as  hoiinefs  prevails,  he  is 
not  prompted  to  afts  of  righteoufnefs,  charity,  and 
felf-denial,  from  felf-applaufe  or  felf-interefl,  but 
from  the  authority  of  Gcd  in  the  law  enjoining  thefe 
good  oflices ;  fi  om  fupreme  love  to  the  divine  cha- 
ra<5ter  ruling  in  his  heart,  and  a  defire  to  honor  God 
in  all  that  he  does.  As  far  as  he  refembles  Chrift, 
all  his  focial  virtues,  all  his  religious  performances, 
all  his  righteous  and  charitable  pfadices  are  confe- 
crated  to  God,  and  done  with  a  view  that  the  divine 
Majefty  might  receive  the  more  homage,  and  the 
greater  revenue  of  glory.  Whether  he  eats  or  drinks, 
wakes  or  fleeps,  does  any  natural,  civil  or  religious 
works,  this  is  his  fundamental  principle,  to  do  all 
to  the  glory  of  God. 


Thf  excellency  of  the  knowledge  of  Chrifi,  13$ 

O  that  we  might  all  be  fuitably  imprefled  with  a 
fenfe  of  thefe  things,  and  not  be  left  to  flatter  onr. 
felves  ot  having  the  fpecial  knowledge  of  a  cruci- 
fied Chrift,  while  we  are  not  univerfally,  and  cordi- 
ally, devoted  to  God  and  his  glory  ;  devoted  in  hearC 
and  life  to  his  revealed  will,  from  lupreme  love  to 
ills  charadler  and  fovereign  dominion.  If  this  is 
not  our  religion,  it  is  not  owing  to  any  dcfedl  in  ftie 
afTuring,  experimental  knowledge  of  Chrift,  but  to 
our  ignorance  o£  Chrift,  and  to  the  falfenefs  of  our 
pi  ofeffion.  The  facred  writings  afcribe  the  nobleft 
influence  and  efficacy  to  faith.  Faith  purifies  ihs 
hearty  not  only  juftifies,  and  is  the  anfwer  of  a  good 
confcience  before  God,  but  begins  a  work  of  fandbi- 
fication  in  the  heart.  Faith  works  hy  love  ;  does  not 
glory  in  external  priviledgcs  and  profefTions,  ia 
flights  and  pretences,  but  woiks  by  fupreme  love  to 
God,  and  love  to  men  for  his  fake.  Faith  overcomes 
the  world  j  it  will  make  men  heroes  for  God  5  it  in- 
fluences to  mortiScation  and  felf-denial,  fubdues  the 
luft  of  the  f^efli,  the  luft  of  the  eyes,  and  the  pride 
of  life,  and  difpofes  and  excites  men  to  thofe  chri- 
ftiari  practices  of  holinefs  and  righteoufnefs,  love 
and  goodnefs,  which  are  contrary  to  the  tenor,  tem- 
per, and  tendency  of  this  world.  But  from  whence 
does  this  faith  fprlng  ?  Why,  from  ths  knowledge 

of 


.13^  ^^  ixcellenc'y  bf  tht  kho'&hdge  bf  Chrijf. 

of  God  and  Chrift.     T'bh  is  life  eternal,  fays  the 
faithful  and  true  witnefs,  that  they  might  know  thet 
the  only  true  God,  and  Jefus  Chrijl  whom  thou  had 
fesit.     The  knowledge  of  God  in  Chrifi:  will  beget 
reliance,  delight  in  (Jod,  and  produce  holy  affecli- 
ons  and  chriftian  pra(ftices.     Light,  that  great  beau- 
ty and  blefling  of  the  univerfe,  v;as  the  firft  pro- 
dfl(?^ion  of  t,he  great  God  in  the  creation  of  nature, 
and  To  it  is  the  firft  thing  wrought  in  the  f:iul,  where 
there  is  a  work  of  laving  grace.     God  comes  into 
the  heart,  by  enlightening  the  nnderftanding,  and  fo 
making  fiifn  light  in  the  Lord.     How  vaftly  bene- 
ficial is  the  change  produced  by  fpiritual  illuniina- 
tion !   What  a  different  fenfe  has  the  enlightened 
foul,  of  the  perfon,  properties,  natures,  miffion,  and 
dcdlrines  of  Chrift  I  In  what  a  different  view  does 
a  man  confider  thefe  intercftino;  truths  revealed  in 
the  word,  from  v.'hat  he  did  before  the  light  fhined 
into  his  dark  foul !    When  the  light  of  the  Son  of 
Righteoufnefs  (bines  into  his  mind,  it  warms  hts 
heart  with  love  to  the  divine  charadler,  and  to  chri- 
flian  praiflice.     And  hence^  what  hopes  does  it  in- 
Jpire-,  what  defires  does  it  raife;  what  new  difpofi^ 
tions  does  it  excite  i    what  refolution  and  conftancy 
does  it  produce;  what  vigilance,  diligence,  and  vi- 
gor does  it  animate  I     O  this  knowledge  of  a  cru- 
cified 


7%e  excellency  of  the  knowledge  of  Chriji,  iyj 

cified  Chrift  Is  the  fource  of  all  true  religion  :  It  is 
an  ornament  of  grace  unto  the  head,  and  a  chain  about 
the  neck.  It  is  a  knowledge  that  furniJhes  a  thou- 
fand  fources  of  wonder  and  pleafure :  it  infpires 
with  peace  and  ferenity  in  the  midft  of  danger ;  it 
fupports  and  comforts  in  the  profped  and  approach 
of  death,  and  prefents  to  view,  the  glory,  honor, 
and  immortality  before  us. 


SERMON, 


SERMON    VII. 

77:)e  knowledge  ofChrijl  improved. 


I  CCRINTKIANS    II.  2. 

Tor  I  determined  rot  to  k?2GW  any  thing 
among  you  fave  Jefus  Chrijl^  and 
him  crucified, 

^^^■f^'^  HAT    is  it  that  makes  men  difinclin- 

^    \A7-    r  ed  to  embrace  a  crucified  Chrift  ?  Is 

^k.    ^^  it  the  want  of  thofe  excellencies  that 

SJLc^  '*l3jK  ^j,g  j.j.yjy  recommending,  and  ihould 

attach  the  heart  of  every  one  of  the  human  race  ? 
Or  is  it  fome  rooted  blindnefs  and  enmity  to  the 
moft  worthy  and  ^beneficial  objeds  of  attention  ? 
It  cannot  be  the  former,  tor,  as  we  have  heard, 
Chrift  Jefus  is  the  moft  excellent  objed-,  in  his  per- 
fonal  qualifications,  infinitely  amiable  in  his  divine, 

""'  and 


The  Knowledge  of  Chrljl  Improved.  i  ^g 

and  inexprefTibly  beautiful  ia  his  human  perte(5li- 
ons.     And  thofe  that  have  the  faving;  knowledge  of 
him,  find  by  experience,  that  he  is  mod  grateful  to 
their  underftandings,  pacifying  to  their  confciences, 
and  delighting  to  their  hearts.  Did  we  know  Chrifl-, 
we  need  look  no  further,  than  an  incieafe  therein, 
to  have  our  minds  ftored  and  furnifhed  with  all  de- 
firabie  knowledge :  he  that  knows  Chrift,  knows  the 
Father  alfo,   for  they  are  one  in  eflence,   and  he  is 
the  brightnefs  of  the  Father's  glory,  and  the  exprefs 
charaifler  of,  his  perfon.     He  that  knows  Chrift, 
knows  the  prejudices  and  vilenefs  of  his  heart,  his 
unworthinels  of  mercy,  his  inability  to  help  himfelf, 
his  pride  and  meanneis.     In  a  word,  he  knows  his 
duty,  knows  the  evil  nature  of  fin^  and  the  nature 
of  true  religion.     Therefore  it  is  not  the  lack  of 
beauty  and  excellency  in  Chrift,  that  fo  few  prize 
and  embrace  him  j  but  it  muft  be  refolved  into  the 
blindnefs  and  enmity  of  their  hearts.     They  do  not 
fee  his  moral  beauty,  nor  have  any  tafte  for  it,  nor 
for  thofe  interefting  things  which  the  knowledge  of 
him  includes.     It  cannot  be  for  want  of  evidence 
of  his  miflion,  for  his  wonderful  miracles  and  works 
of  grace,  prove  him  to  be  fent  of  God  :  but  it  is,  as 
Chrift  faid  of  the  Jews,  tbey  hate  him  and  his  Father 
alfo.     Why  elfe  do  they  wilfully  tranfgrefs  his  laws, 
and  maintain  a  controverfy  with  him  ?  A  difrcgard 
^1  m. 


I4.Q  The  Knowledge  of  Chri/f  Improved, 

to  the  authoiity  of  God,  is  called  rebellion  againft 
him  :  it  is  bidding  defiance  to  his  authority,  and  a 
manifeft  proof  that  our  hearts  are  at  enmity  a- 
gainft  him. 

But  it  is  time  to  apply  the  whole.       Therefore 

I.  Learn  hence,  fomething  of  the  nature  of 
faving  faith.  I  know  of  Icarce  any  thing  among 
us,  that  is  more  controverted  in  religion,  than  fav- 
ing faith.  Strange  indeed  !  Stran'ge  with  a  witnefs  ? 
Efpecially  among  a  people  that  folemnly  profeis 
their  adherence  to  thofe  ftandards  that  particularly 
defcribe  it ;  and  among  a  people  that  have  had  it 
publicly  opened,  explained  and  guarded,  times 
without  number.  And  yet 

Some  place  faith  in  aflenting  to  conje»5lural  or 
probable  evidence.  But  this  is  only  opinion  at 
mod,  by  which  men  are  inclined  to  think  the  gof- 
pel  is  true  rather  than  falfe.  This,  however,  is 
enough  to  bring  men  to  make  a  profeffion,  with 
fome  aflfedion  and  adherence  to  the  truth. 

Others  place  faving  faith  in  fubjedlive  aflu- 
rance,  or  in  a  perfuafion  that  Chrift  is  theirs,  or  di- 
ed for  them  in  particular.  But  this  is  no  part  of 
faving  faith  j  for  fuch  a  pariicular  perfuafion  has 

no 


Hje  Knowledge  of  Chr'i/t Improved. ,  141 

pp  promifc  of  falvaLion  ip  the  holy  fcripfures.  The 
bible  no  where  teaches  us,  tb§t  if  I  am  perfuaded 
Chrift  is  my  Saviour,  therefore  I  may  conclude  that 
my  fins  are  forgiven  me,  or  that  I  am  jiiftified,  or 
ever  fhall  be  juftif^ed.  Such  a  pairticular  perfuafion 
is,  no  dpubt,  in  many  hyppcriies.  Who  could  be 
more  confidently  perfu^ded  than  the  Fharifee  was, 
when  he  faid,  God  I  thank  thee  that  I  am  not  as  other 
men  are^  or  even  as  this  Publican  ?  And  yet  he  was 
rejefled  of  God,  and  his  thanfgivings  were  an  abo- 
mination IQ  the  Lord. 

Such  errors  as  thefe  are  very  dangerous,  not  on- 
ly to  the  perfons  that  embrace  them,  but  to  others 
alfq  \  for  t)iey  tend  to  promote  fcepticifm  in  matters 
pf  religipHj  and  a  denial  of  all  fupernatural  reveU- 
tipn.  One,  contrary  p  his  moll  folemn  profefilon, 
fays  this  is  faving  faith  ;  and  another,  that  is  faying 
faith,  until  the  hearer^  begin  to  think,  and  many  of 
them  to  cpnclude  that  it  matters,  not  yvh^c  faith  is, 
Qr  \vhether  a  man  has  any  faith  at  all  about  the  gof- 
pel.  But  as  a  prefervative,  our  Lord  prays  for 
oneneCs  of  faith  and  affecStion,  that  the  world  fsij^bl 
know  that  the  Father  fent  him.  And  were  there  this 
onenefs  of  faith,  pf  the  right  kind,  it  would  tend  to 
perfua,de  the  minds  of  men,  that  really  Ch.ri(l  was 
f(?nt  of  God,  and  that  his  dodlrine  was  divine.    But 


J^l  The  Knowledge  of  Chrtjt  Improved. 

when,  among  members  of  the  fame  body,  one  has 
this  faith,  another  that,  the  ufual  confequence  is  in- 
fidelity ;  efpecially  where  men  profefTing  great  con* 
fidence  (as  is  not  uncommon)  Hve  in  Icandalous 
wicked nefs.  This  expofes  a  crucified  Saviour  to 
the  derifion  and  fcorn  of  his  enemies.  Surely  then 
it  is  time  to  get  well  fettled  in  the  nature  of  laving 
faith.  And 

The  dcfcript'ion  we  have  given  of  the  know- 
ledge of  Jefus  Chrift  may  help  to  fome  underftand- 
ing  of  the  true  nature  of  faith,  and  what  is  impli- 
ed therein.  And 

I.  As  to  what  is  implied,  which  is  the  know- 
ledge of  burfelves.  It  is  a  great  mifc^ry  of  man- 
kind in  general,  that  they  will  not  employ  their 
thoughts,  in  good  earned,  about  thofe  things  which 
mod  of  all  deferve  them.  Hence,  while  there  is  a 
diligent  enquiry  and  infpefkion  into  other  men  and 
other  things,  there  is  a  great  averfion  to  the  know- 
ledge of  ourlelves.  Men  are  more  quick  fighted 
to  difcern  the  faults  and  blemifhes  of  others  than 
their  own.  It  is  common  for  thofe  that  are  moft 
finful  themfelvej,  to  be  moft  forward  and  free  in 
judging  and  cenfuring  others.  •  Our  Saviour  fpeaks 
of  them,  in  Mat.  vii,  4.  who  faw  the  fame  fms 

much 


The  Knowledge  of  ChrlJI  Improved.  143 

much  greater  in  others  than  in  ihemfelves.  And 
the  wife  heathen  were  fenfible  of  this  evil ;  and  Mr. 
Mason  fays,  they  reprefented  it  in  the  following 
manner.  "  Every  man  (fay  they)  carries  a  wallet, 
or  two  bags  with  him,  the  one  hanging  before  him, 
and  the  other  behind  him  j  in  that  before,  he  puts 
the  faults  of  others  ^  in  that  behind,  his  own,  by 
which  means  he  never  fees  his  own  failings,  whilfl: 
he  has  thofe  of  others  always  before  his  eyes. " 

But  he  that  knows  Chrlft,  has  turned  the  wallet, 
and  placed  that  which  has  his  own  fins,  before  his 
eyes,  and  that  which  has  the  faults  of  others,  be- 
hind his  back.  This  is  wrought  by  the  fpirit  ot 
God,  partly  by  bringing  men  to  a  fenfe  of  their  fia 
and  mifery.  This  work  of  God  in  the  confcience, 
gives  them  an  afFecfting  fenfe  of  what  they  are,  and 
what  they  have  done,  and  of  what  they  ought  to  do. 
The  law  of  the  ten  commands  is  a  perfed;  law,  di- 
reding  and  obliging  all  m.en,  in  the  temper  of  their 
minds,  and  the  tenor  of  their  lives.  This  law  is  a 
tranfcript  of  the  moral  perfedions  of  God  :  as" 
therefore  his  moral  charader  is  holinefs,  juftice, 
goodnefs  and  truth,  fuch  is  his  law  :  i.  e.  it  is  agree- 
able to  his  will  who  is  perfed  holinefs ;  it  is  confo- 
nant  to  the  rules  of  juftice,  and  is  for  the  good  of 
mankind.  This  law  allows  no  place  for  finful  tem- 
pers 


144  ^^  Knowledge  of  Chijl  Improved^ 

pers  of  any  kind  ;  it  ftrikes  at  the  root  ot  every 
difpofition  contrary  to  the  perfedlion  of  the  foul. 
The  defign  of  it  is  to  fecure  the  honor  of  God,  to 
fanflify  the  faculties  of  man,  to  regulate  him  in  the 
whole  tenor  of  his  life  and  converfation,  to  point 
cut  the  moft  exalted  (late  of  holinefs ;  and  fince 
man  is  fallen  fromi  God,  it  is  to  give  him  the  know- 
ledge of  fin,  and  ihow  him  the  neceflity  of  Chrift. 


Now,  when  the  fpirit  of  all  grace  opens  the  eye 
df  confcience,  and  brings  home  this  law,  it  con- 
founds a  perfon  that  has  trufted  in  himlelf  as  righ- 
teous, and  brings  on  him  a  convidion  of  guilt,  ex- 
pofing  to  eternal  mifery.  Hence,  becaufe  it  difco- 
vers  fin,  and  the  wrath  and  curfe  of  God,  the  apo- 
ftle  calls  it  the  miniflration  of  condemnation.  It  per- 
feclly  lays  before  man  the  extent  of  his  duty,  and' 
inexorably  condemns  him  for  the  lead  defefl.  And 
it  becomes  fenfibly  the  mihiftration  of  condemna- 
tion to  every  guilty  offender,  when  confcience  does 
its  proper  office.  It  takes  away  all  pleas  that  a  fin^ 
nfer  offers  in  bar  of  the  fentence  of  condemnation, 
and  pronounces  in  his  heart  that  he  is  a  curfed,  con- 
demned creature. 


J 


TrtJE   knowledge  of  Chrift  fuppofcs  this,  and 
therefore  the  apoltle  fays,  ths  law  is  a  fcM-ma^tf 


Ihe  Knowledge  of  Chriji  Improved.  145 

to  bring  us  unto  Chrifl,  that  we  might  he  juftifed  hy 
faith.     The  law  thoroughly  applied,  fhuts  a  finner 
up  unto  the  faith ;    he  finds  himfelf    furrounded 
with  an  impoflibility  of  efcaping  the  fentence  unto 
death,  unlefs  a  Saviour  is  provided.     He  finds  no- 
thing about  himfelf  that  can  encourage  his  hope,  but 
is  held  under  the  terror  and  difcipline  of  the  law  as 
a  prifoner  in  confinement,  lying  at  the  mere  mercy 
of  an  cfi^ended  Judge.     When  this  alarm  is  found- 
ed through  the  conicience,  he  has  an  afl^eding  fenfe 
of  his  fin  and  guilt.     The  fins  of  his  life,  and  the 
fin  of  his  nature,   fi:are  in  his  face  5  his  indifpofed- 
nefs  to  God  and  godlinefs,  his  averfion  to  God  and 
holinefs,  his  unfitnefs,  utter  unfitnefs  to  enjoy  God 
and  the  happinefs  of  heaven,   and  his  inability  to 
help  himfelf,  the  poor  finner  is  convinced  of,  by  the 
application  of  the  law  to  his  confcience.     This  was 
the  method  God  dtralt  with  Paul  in  order  to  conver- 
fion,  Rom.  vii.  9.     People  that  are  firidl  and  con- 
fcientious,  as  Paul  was,  are  ufually  very  fccure  as  he 
was.     They  are  without  the  lav/,  though  they  have 
the  letter  of  it,  and  are  fticklers  for  it.     They  have 
the  law  in  their  hands  and  in  their  heads,  but  ic 
does  not  reach  their  hearts-,  and  therefore  while 
they  are  dead  in  fin,  they  are  alive  in  their  own  con- 
ceits.    But  when  the  law  is  applied,  and  they  feel 
the  power  and  fpirituality  of  it,  they  fee  that  in  fin 

T  which 


14.6  The  Knoivledge  of  Chrtji  Improved, 

which  they  never  faw  before.  Then  they  feel  their 
corrupt  bias,  the  bitter  root,  and  their  bent  to  back- 
flide  ;  fin  in  its  defihng,  deforming  nature,  affront- 
ing ihe  majcfiy  of  heaven,  trampling  upon  the  au- 
thority of  God,  and  bringing  the  awtul  curie  threat- 
ned  up  >n  them,  1  his  makes  a  (inner  lofe  the  good 
opinion  he  had  of  himfelt,  and  convinces  him  that 
he  is  in  a  ftate  ot  fin,  and  fo  in  a  ftate  of  death. 
God  lets  up  a  Judgment  feat  in  his  confcsence,  and 
he  finds  himlelf  but  a  dead  man.  This  makes  the 
arrows  of  the  Almighty  ftick  faft  in  his  heart,  and 
prefles  him  to  felf-wearinefs.  He  cannot  find  any 
help,  any  relief  in  himfeif,  nor  in  any  or  all  the 
creatures.  He  is  weary  of  this  (late  of  fin,  is  fcor- 
ched  with  the  burning  wrath  of  God,  and  longs 
after  pardoning  mercy. 

All  this  work,  is  a  necefl'ary  work  of  the  law 
upon  the  confcience  of  finners,  10  far  as  we  can 
judge,  and  fo  far  as  we  have  an  account,  in  the 
new  teftament  of  thofe  that  were  converted,  though 
we  dare  not  limit  the  divine  prerogative.  But  this 
appears  necefiary,  for  where  is  the  finner  that  will 
let  go  his  own  righteoulnefs,  and  feek  after  fuch  an 
almighty  helper  as  Chrift  is,  it  he  is  not  fenfible  that 
he  mud  perifli  without  him  ?  Who  will  confent  to 
have  all  the  glory  of  lalvation  taken  from  him  and 

given 


Tbs  Knowledge  of  ChriJI  Improved,  I47 

given  to  another,  it  he' is  not  reduced  to  felt- de« 
fpair  ?  Or  does  God  put  forth  his  power  and  grace 
to  help,  before  all  helper^  leDfibly  tail  the  mifcr^ble 
and  felf  ruined  ? 

2.  As  to  what  IS  contained  in  faving  faith  ;  and 
that  is  a  knowledge  ot  G v>d  in  Chrift,  which  is  dif- 
tindl  from  all  other  ki^nds  of  knowledge.  It  is  4 
moft  dangerous  mi  Hake  that  fome  have  fallen  into, 
that  there  is  no  fpecial  difference  between  the  faith, 
of  devils,  and  the  taith  of  God*s  ele<5l:,  or  the  fav- 
ing faith  of  true  chriiliarvs.  There  is  evidently 
both  an  objective  and  a  lubje<ftive  difference.  The 
knowledge  of  Chiifl  which  is  given  to  the  eledl  of 
God,  and  which  is  the  ground  of  their  receiving  and 
refting  upon  ChriH:  for  falvation,  is  totally  diverfe 
from  any  knowledge  the  devils  have,  or  can  have 
of  Chrift.  For,  whatever  alTurance  they  have  of 
his  perfon  as  the  Son  of  God,  and  his  fovereign  do-» 
iTiinion  over  all — whatever  knowledge  they  have  of 
his  external  brrghtnefs  and  glory  in  the  governrnen^ 
he  exercifes  qver  all  worlds,  yet  they  have  not  any 
fpiricual  knowledge  of  him  as  the  moral  governor 
over  all.  They  fee  no  beatjty  nor  amiablenefs  in 
his  charafter,  nor  can  they  pofTibiy  have  an  inward 
perception  of  it ;  for  if  they  had,  they  would  ne- 
ceiTarily  efteem  it  in  their  judgm-ent,  and  be  pleafed 


I4S  Tl^e  Knowledge  of  Chrifl  hnprovid. 

and  latisfied  with  it.  And  confequently  they  could 
not  be  in  a  hell  of  torments,  but  mud  be  in  a  hea- 
ven of  joy  and  delight.  But  (as  I  confidered  upon 
the  fecond  head  of  difcourfe  fronfi  the  text)  the 
knowledge  which  true  chriftians  have  of  a  crucified 
Saviour,  is  not  only  afluring  as  to  the  objed,  but  it 
is  experimental,  or  a  favor  of  knowledge;  They 
have  an  inward  perception  of  the  beauty  of  Chrifl: 
in  his  charatfler  and  government,  entirely  different 
from  what  devils,  or  any  wicked  men  have,  or  can 
have  ;  for  if  devils  or  wicked  men  know  he  is  juft-, 
holy,  and  faithful  to  his  word,  yet  they  have  no 
perception  of  his  moral  beauty,  no  fenfe  of  excel- 
lency in  that  charade.-,  and  therefore  they  cannot 
approve  and  like  Chrift  in  that  charadler.  But  true 
chriftians  have  a  new  perception  of  Chrifl-,  wholly 
different  in  nature  from  what  they  had  before,  and 
from  what  devils  have  ;  fomething  entirely  new  they 
perceive  of  the  glory  of  Chrift,  which  they  could 
not  gain  by  any  kind  of  perceptions  which  they 

had  of  him  before And  as  there  is  an  objecflive, 

lb  there  is  a  fubjedive  difference.  The  fpiritual 
perception'  of  the  excellency  of  Chrift,  produces 
a  facred  delight  of  foul  with  th?t  charader  dif- 
covered,  and  a  dependance  upon  him  as  the 
purchafer  of  all  grace  and  glory.  Neither  de- 
vils nor   wicked  'men  are   pleafed  with  the  true 

charades' 


TJje  Knowledge  of  Chrl/i  Improved,  149 

charafler  of  Chrift,  as  they  do  not  know  him  in 
that  alTuring  and  experimental  manner  that  chrifti- 
ans  do,  fo  they  do  not  prize  and  dehght  in  him  as 
they  do.  Their  knowledge  cannot  produce  any 
fuch  exerciles  of  fpirit  as  the  fpiritual  knowledge  of 
Chrift  does.  But  in  this  alio,  the  faith  of  chrillians 
and  the  faith  of  devils  efientially  differ.  For,  the 
knowledge  of  Chrift  which  is  proper  to  the  eleft, 
produces  a  divine  plealure  and  refignation  of  foul 
unto  Chrift.  Hence  chriftians  prize  and  love,  and 
rely  upon  Chrift  in  his  mediatorial  character  :  they 
give  up  their  guilty  fouls  to  him  for  pardon  and  ac- 
ceptance, their  filthy  fouls  to  him  for  cleanfing  from 
their  moral  defilement,  their  ftubborn  fouls  to  him 
for  deliverance  from  the  dominion  of  all  fin,  their 
impotent  fouls  to  him,  to  overcome  all  temptations, 
to  conquer  all  finful  inclinations,  to  ftrengthen  and 
fortify  their  minds  to  holinefs,  and  to  fecure  and 
preferve  them  unto  eternal  life.  Hence  alfo,  the 
promifes  and  threatnings,  the  commands  and  pro- 
hibitions of  God's  word  appear  to  be  great,  certain, 
and  excellent  realities.  Their  faith  is  no  indolent 
perfuafion,  that  cafts  off  care  and  watchfulnefs,  and 
indulges  fin  or  the  negle<fc  of  duty  •,  but  they  feel 
themfelves  bound  to  watch  and  pray,  to  fight  and 
wreftle,  and  to  work  out  their  lalvation  with  fear 
and  trembling,  though  all  their  hope  is  built  upon 

Chrift. 

How 


j^o  ^^  Knowledge  of  Chrijl  Improved, 

How  greatly  miftaken  therefore,  are  all  thofe 
about  the  nature  of  faving  faith,  who  place  it,  ci- 
ther in  a  mere  afTent  to  the  gofpel,  or  in  a  perfuafi-^ 
on  that  Chrift  is  their  Saviour  !  Thefe  arniinian  and 
iintinomian  errors  which  are  received,  fome  by  one 
party  and  fame  by  another,  have  fpread  in  the  chri- 
flian  church,  have  almoft  deftroyed  the  true  gofpel 
account  of  faith,  and  have  been  the  final  ruin  of  ma-, 
ny  precious  fouh.  But  th  fe  chriftians  who  have 
been  in(lru(^ed  into  the  natureof  true  and  faving  faith, 
■will  confiJerthe  tendency  of  luch  erroneous  principles 
and  carefully  guard  againft  them.  They  are  principles 
foreign  to  the  gofpel,  and  tend  to  diftraft  and  un^ 
hinge  the  mind,  like  the  wind  that  tofles  the  fliip, 
drives  it  from  its  anchor,  and  carries  it  away  to  be 
Iplit  upon  the  rocks.  They  are  principles  that  will 
keep  the  heart  always  fiiidtuating  and  unfettled,  and 
thofe  that  are  taken  with  them,  will  find  no  good 
come  to  their  fouls  thereby,  but  they  will  exclude 
themfelves  from  the  blelTings  of  Chrifl's  purchafe. 

11.  Learn  hence,  thofe  heads  of  families  are 
great  offe^iders  and  deeply  guilty,  who  carelefsly 
negle(!:1  the  education af  .their  houfholds  in  chriftiaa 
knowledge.  For-  the  better  advantage  to  be  gained 
by  this  inference,  let  us  confider. 

*WHETH;E8j 


27;^  Knowledge  of  Chriji  Improved^  I^t 

Whether  there  is  not  a  very  great  defe6l,  if 
not  a  total  neg1e(5l  of  educating  families  in  the  doc- 
trinal knowledge  ot  Chrift,  and  of  what  is  implied 
therein  r  This  doubtlefs,  is  very  different*,  in  differ- 
ent families  ;  and  perhaps,  if  the  matter  fhould  be 
thoroughly  examined,  fome  heads  of  families  that 
make  the  higheft  profeffion  of  experimental  religi- 
on, may  be  found  the  mod  defedive  in  educating 
their  houfholds  •,  and  other  heads  of  families  may 
be  found  the  mod  careful  in  family  education,  tho* 
they  pretend  to  no  chriftian  experience.  But  if  the 
duty  of  educating  families  in  the  doflrinal  know- 
ledge of  Chrift  be  ftridtly  examined,  (hall  wc  not 
be  found  very  defe(5live  indeed  ?  Will  it  not  be 
found  that  we  come  fo  fhort  of  what  might  be  done, 
and  is  a  duty  to  do,  that  we  may  reafonably  expeft 
God  fhjuld  judge  us  unworthy  to  have  fuch  a  truft 
lodged  with  us  any  longer  ?  For,  have  not  fome 
of  us  come  very  fiiort  of  our  duty,  in  obliging  our 
families  to  learn  by  rote,  the  bare  words  of  the 
fhorteft  and  eafieft  (landard  of  chriftian  doflrine  and 
duty  ?  If  not,  how  comes  it  to  pafs,  that  our  chil- 
dren and  lervants  are  incapable  of  anfwering  the 
plained  queftions  in  our  fhorter  catechifm  ?  Or,  how 
comes  it  to  pafs  that  many  in  our  families,  who 
have  years  over  their  heads,  feem  to  have  little  or 
no  knowledge  of  the  true  meaning  of  thofe  truths, 

which 


152  The  Knowledge  of  Chrljl  Improved, 

which  perhaps  they  have  got  by  rote  ?  Or,  how 
comes  it  to  pafs  that  any  of  ours  fhould  have  fcarce 
any  knowledge  of  moral  duties  ?  If  they  can  re- 
peat the  ten  commands,  how  comes  it  that  they 
know  little  or  noihing  even  of  the  external  praflicc 
of  moral  duties  ?  Whence  is  it  that  there  is  pro- 
phane  and  obfcene  language  among  our  youth  and 
children  in  the  ftreets,  and  an  open  profanation  of 
God's  fabbath  and  holy  ordinances  ?  Whence  comes 
the  great  irreverence  towards  fuperiors,  the  quarrels, 
the  lafcivious  words  and  behavior,  the  ftealing,  the 
lying,  and  other  notorious  praflices  among  children, 
if  we  are  faithful  in  the  education  of  our  families? 
Doubtlefs  the  great  dcfefl  in  family  education  lies 
at  the  bottom  of  all  this  mifchief.  If  all  heads  of 
families  were  faithful  in  the  education  of  their  chil- 
dren and  fervants — if  they  did  their  parts  to  bring 
their  houfholds  to  all  that  is  implied  and  contained 
in  the  knowledge  of  Chrili,  we  might,  at  leaft,  ex- 
pecfl  to  find  a  great  Increafe  of  doflrinal  knowledge, 
and  a  great  reformation  of  manners  among  the 
rifing  generation. 

And  further;  let  parents  and  maflers,  efpeclally 
thofe  of  them  that  are  ui  der  covenant  engagements, 
confider  what  apology  they  can  make  before  the  aw- 
ful tribunal  of  God,another  day,  if  they  fhould  negleift 

t9 


^be  Knowledge  of  Chrifl  Improved.  ^53  " 

to  Inculcate  upon  their  children  and  fervants  the  fin 
of  their  nature,  and  the  fins  of  their  life,  the  nature 
and  evil  of  all  fin,  the  dreadfulnefs  of  the  wrath  of 
God,  and  their  danger  of  hell  fire  !  What  spology 
they  can  make,  if  they  negledt  to  reftrain  them,  or 
if  they  fet  bad  examples  before  them — if  they  do 
not  inculcate  upon  them  the  necelTity  of  the  faving 
knowledge  of  Chrift  in  his  true  charafter.  When 
we  apply  ourfelves  in  general  to  parents  and  maf- 
ters  of  families,  they  find  ibme  flicker  tohidethem- 
felves  from  the  awful  ruin  that  is  threatned  to  the 
guilty.  But  in  the  cafe  of  thofe  that  are  included 
under  this  refledlion,  one  would  imagine,  that  a  lit- 
tle attention  might  be  iufficient  to  determine  them 
guilty. 

O  that  confcience  might  fay,  whether  I  am  un- 
charitable, when  1  take  it  for  granted,  that  many 
heads  of  families  are  very  negligent  of  their  duty 
to  their  children  and  fervants.  It  you  have  gone 
{o  far,  have  you  not  contented  yourfelves  with  teach- 
ing your  children  to  read,  and  fetting  them  to  learn 
a  prayer,  and  fay  their  catechilm  ?  Let  me  appeal 
to  confcience,  whether  ever  you  fet  in  good  earnefl: 
to  teach  them  their  undone  fiate  by  nature,  and  the 
only  method  of  recovery  by  Jefus  Chrift  ?  Whe- 
ther you  have  inculcated  upon  them  the  folemnities 

U  cf 


154  '^-'^  Knowledge  of  Chrijl  Improved, 

of  death  and  judgment,  urging  the  prefent  necefT- 
ty  of  preparation  tor  their  great  and  laft  change  ? 
Where  is  the  place,  when  was  the  tirr.e  that  can  wit- 
nels  to  your  wreftling  with  God  in  prayer  for  them, 
that  he  would  convince  ihem  of  guilt  and  danger, 
make   them   fcnfiDJe  of  the   rectfTity  of  a   perfeft 
iighteoulnefs  to  juftify  them  before  God,  and  of 
the  holy  fpirit  to  renew  them  into  the  image  of  his 
hoiinefs  ?    If  jou  are  deeply  guilty  of  negleiling 
thefe  things,  I  would  a(k  you,   why  have  you  neg- 
k(5lcd  ?  How  will  you  bear  to  meet  your  children 
at  the  righreous  tribunal  of  God,   whX)m  you  have 
never  urged  to  flee  from  the  wrath  to  come,  never 
carried  to  the  throne  of  grace  for  covenant  blef- 
fings,  and  perhaps,  never  let  good  examples  before 
them  ?  You  can  watch  and  labor,  rife  up  early,  and 
fit  up  late,  can  eat  the  bread  of  carefulneis  to  fup- 
port  their  natural  life  and  promote  their  temporal 
welfare  :    but  where  is  parental  affedion,   if  you 
neglecfl  their  precious  and  immortal  fouls  ?    And 
\vill  God,  think  you,  take  no  notice  of  your  amaz- 
ing carelefsnefs  about  their  fouls  ?    Will  not  the 
blood  of  thofe  children  or  fervants  that  perifh  thro' 
your  carelefsnefs,  be  required  at  your  hands  ?    Will 
not  their  blood  be  charged  upon  you  in  the  day  of 
your  account  ?    Had  you  taken  due  pains  for  their 
ibuls,  they  might  not  have  lived  in  wickednefs,  de- 

fpifing 


Tf^e  Knowledge  of  Chrijl  Improved.  155 

fpifing  the  word  of  Gotl,  and  the  precious  blood  of 
his  S  jn  Jefus ;  yea,  for  oughc  appears,  their  dam- 
nation might  be  prevented. 

III.  Learn  hence,  the  great  importance  of  a 
clear  and  fpeciai  knowledge  of  Chrifl:  and  divine 
things.  It  is,  indeed,  a  very  rational  mean  of  good* 
to  be  trained  up  in  the  dodrinal  knovyjedge  of  Chrifl: 
and  chrirtiinity.  And  this  fhould  be  a  powerful 
motive  with  us,  to  gain  and  communicate  this 
knowleiijge,  more  and  more,  efpecialiy  as  it  is  a  pre- 
fcribed  mean  of  faving  knowledj^e.  Bur,  after  the 
hicrhefl:  attainments  in  docfrinai  knowledi^e,  perfons 
will  be  entirely  deftituce  of  the  f^fit-ntials  of  a  true 
chriftian,  unlefs  they  have  the  alTu'-ed,  experimental 
knowledge  of  a  crucified  Ch  ill.  For,  befides  what 
has  been  obferved  in  the  firft  ufe,  there  are  feveral 
things  eflential  to  a  chriftian,  which  arife  from  the 
fpeciai  knowledge  of  Chrid,  that  cannot  be  found 
with  thofe  that  are  deftitute  of  it.  I  fhall  mention  two. 

I.  Without  the  fpeciai  knowledge  of  Chriff, 
they  never  receive  nor  refl:  upon  Chrifc  alone  for  faU 
vatlon  as  he  is  offered  in  the  gofpel.  It  is  the  cha- 
rafler  of  the  true  chriftian,  not  only  that  he  knows, 
but  received  Chr  ft,  which  is,  to  acknowledge  what 
his  g'eat  name  imports,  and  to  acquiefce  in  it  thac 
he  (hould  be  fo  to  us,  to  receive  him  as  the  gift  of 

U2  ooa 


156  57;^  Knowledge  of  Chriji  Improved, 

God,  to  receive  his  offers  as  kind  and  good,  the 
image  of  his  grace,  and  the  impreffions  of  his  love, 
as  the  governing  principle  of  our  adtions,  and  expeft 
the  promifed  falvation  for  his  fake.  §     Now,  the 
common  or  doflrinal  knowledge  of  a  crucified  Chrift 
will  never  produce  thefe  properties  of  faith  in  Chrift; 
No  perfon  can  receive  and  reft  upon  Chrift  alone 
for  falvation,  unlefs  he  knows  his  perfon  and  cha- 
ra6ter  in  an  aiTuring  light,  and  with  an  experimen- 
tal knowledge.     Without  this  knowledge  he  will 
have  no  perception  of  the  moral  glory  of  God  in 
the  perfon  of  Jefus  Chrift,     All  the  knowledge, 
which  is  attained  by  ftudy,  education  and  human 
induftry,  cannot  give  any  man  a  perception  of  the 
glorioufnefs  of  God  in  Chrift.     And  unlefs  he  per- 
ceives the  reality  and  excellency  of  the  objetfl,  he 
cannot,  will  not  receive  and  reft  upon  him.     Natu- 
ral men,  after  their  utmoft  attainments,  are  in  per- 
te£t  darknefs  with  refpecl  to  the  excellency  and  glo- 
ry of  the  divine  perfedions,  though  they  may  have 
a  great  meafure  of  common  knowledge  •,   and  no 
perfon  will  receive  Chrift  into  his  heart,  and  reft 
upon  him  alone  for  falvation,  unlefs  he  perceives 
fuch  an  excellency  as  captivates  his  heart.     Before 
fuch  a  perception,  tho'  he  had  the  cleareft  common 

^  John  i.   12.     Acis  X.  43.     PJ.  ii.  12,  andxvuu  30. 

>^«  vi»  37-  .  -  . 

mfight 


'Tht  KnozuJedge  of  Chr'ijl  Improved.  157 

infight  into  all  the  fu'bli me,  difficult,  and  important 
points  of  the  gofpel  revelation,  and  had  the  greateft 
compafe  of  all  kiiowiedge,  human  and  divine,  that 
ever  any  man  attained  to,  yet  without  the  knowledge 
which  is  reprefented  by  tafting  and  feeing,  touching 
and  handling  the  word  of  life,  *  he  never  would  re- 
ceive and  reft  upon  Chrifl  alone  for  falvation.  It 
is  nothing  fhort  of  divine  glory  arifmg  in  the  heart, 
and  divine  light  darted  into  the  underftandine,  that 
will  give  any  man  a  real  perception  of  the  glory  and 
excellency  of  the  bright  and  Morning  Star, 

2.  Without  the  fpecial  knowledge  of  Chrifl:, 
they  cannot  be  eftablilhed  in  grace.  The  fame  kind 
of  knowledge  that  firft  turns  the  heart  to  God  in 
Chrift,  is  abfolutely  neceflary  for  growth  in  grace. 
He  that  would  grow  in  grace,  and  the  evidences  of 
it,  muft  grow  in  the  knowledge  of  our  Lord  and 
^  Saviour  Jefus  Chrift.  ||  An  increafe  of  this  kind  of 
knowledge  will  make  a  perfon  hiore  like  Chrift,  and 
increafe  his  defire  after  him.  Every  new  and  fpe- 
cial difcovery  of  Chrift  and  divine  things,  makes 
him  forget  the  things  that  are  behind,  fo  as  not  to 
be  content  with  prefent  meafures  of  grace,  but  he 
is  reaching  after  more,  prejfing  towards  the  mark,  for 

*  2  Cor.  ii.  i^,  Pf.    xxxiv.  8.         yohn  i.  14. 

2  Cor,  iii.  18.  ^  2  Pet.  iii.  18. 

the 


15S  iTfe  Knowledge  of  Chriji  Improved. 

the  prize  of  the  high  calling  of  God  in  ChriSf  yefiis. 
But  if  men  do  nat  increafe  in  this  divine  knowledge, 
they  cannot  increafe,  but  will  decline  in  grace. 
None  can  grow  (Ironger  infaich  and  love,  and  more 
confident  in  gofpcl  hope,  if  tbey  do  not  live  behol- 
ding the  glory  of  God  in  Chr'ifl:.  Ic  is  by  this  fpi- 
rituil  knowledge,  that  chriliians  have  their  hope 
more  eftablifhed,  and  their  minds  and  hearts  more 
fortified  ;  it  fixes  better-  hold  in  the  anchor-ground 
of  hope,  that  they  may  ride  the  fafer  in  the  wi'deft 
ftorms,  and  the  mod  tempeftuous  weather.  But  if 
you  fhould  build  your  faith  or  hope  upon  any  thing 
befides  Chrift,  known  in  the  fpecial  manner  defcri- 
bed,  no  wonder  that  you  are  frequently  alarmed, 
efpecially  if  you  build  upon  frames,  or  fudden,  fla- 
Ihy  affedions.  Some  perfons  that  feel  a  ftrong  im- 
prefTion  upon  their  minds,  from  a  text  of  fcripture 
coming  with  great  power,  make  that  feeling  the 
ground  of  their  hope.  And  when  thefe  warm  im- 
preflions  return  upon  them,  their  hopes  run  high, 
and  feem  to  be  llrong  for  a  feafon.  But  they  can 
give  no  fcripture  ground  of  either  faith  or  hope,  no 
fpecial  knowledge  ot  a  crucified  Chrift,  that  has  at- 
trafled  their  hearts,  and  engaged  their  whole  fouls 
to  follow  him  and  obey  his  will.  Hence  when  thcfe 
•mprenions  fail  them,  their  faith  and  hope,  and 
hearts  fail  them  together.   I  will  not  fay  that  all  fucK 

perfons 


The  Knowledge  of  Chrijl  Improved,  150 

perfons  are  entirely  deftitule  of  any  faving  grace,  for 
if  their  hearts  and  lives  are  purified  by  divine  faith, 
if  a  work  of  fandlification  is  begun,  and  carried  on 
in  a  way  of  believing,  whatever  excentric  imprtffi- 
ons  they  may  have,  which  warp  them  of}  from  the 
point,  they  are  true  chri(^iar,s.     But,  as  long  as  they 
are  driven  about  by  fuch  wild  cnthufiafm,  they  arc 
continually  expofsd  to  a  returning  gloom ;  for  when 
the  flalhes  are  gone,  when  the  land-flood,  that  carri- 
ed all  before  it,   is  over,   a   fcene  of  darknefs  and 
drought  enfues,  they  having  veryconfufed  and  indi- 
ftinft  apprehenfions  of  Chrifl  and  the  gofpeh 

IV.  These  things  will  account  for  the  fpirit  of 
heroifm  and  bravery  with  which  fome  cfiriftians  have 
borne  up  under  great  luff^rings- 

We  are  furrounded  with  authentic  records  of  vafl: 
multitudes  of  believers,  who  un'.te  in  their  teftimo- 
ny  for,  and  f[ri6t  adherence  to  Chrlft,  in  the  great- 
eft  fufFerings.  The  apoflle  mentions  feveral  inftan- 
ces,  from  the  fall  of  man  to  Noah,  from  Noah  to 
Mofes,  from  Mofes  to  the  end  of  the  old  Tefta- 
ment  difpenfation.  *  And  fince  the  chriftian  dif- 
penfation  took  place,  many  have  been  peifecuted  by 
cruel  mockings  and  fccurgings,  bonds  and  impri- 

*  Hel',  I,  4,— —39 

fonment 


m- 


i6o  Xk.^  Knowledge  of  Chrljl  Improved* 

fonment.     The  malice  of  wicked  men  is  Jo  invete- 
rate againft  Chrifl:  and  his  followers,  that,  when  it 
has  been  in  their  power,  they  have  invented  and  ex- 
ercifed  a  variety  of  cruelties.     How  did  malice  and 
pride  bring  the  apoftles  and  firft  chriftians  before 
councils,  who,  againft  the  conviftions  of  confcience 
beat  and  fcourged  them  as  malefadlors.     And  after 
the  apoftles,  Clemens  oi  Rome,  Simon  of  Jernfa- 
lem,  Ignatius  of  Antioch,  were  perfecuted  by  cruel 
lufFerings,  and   at  laft   by  cruel  and  ignominious 
death,  under  Trajan,  belides  many  others  in  his  em- 
pire, for  the  perfecution  raged  through  all  his  domi- 
nions.    And  when  Severus  got  into  the  throne, 
chriflians  were  treated  with  all  imaginable  cruelty, 
forbidding  any,  under  the  fevereft  penalties,  to  pro- 
fefs  the  chriftian  religion,  and  after  various  torments 
infli(5ted  upon  thofe  that  would  cleave  to  Chrift, 
multitudes  were  committed  to  the  flames.    And,  to 
pafs  by  fcveral  centuries,  if  we  confider  Wickliff  of 
England,  John  Hufs,  and  Jerome  of  Prague,  and 
many  godly  people,  minifters,  nobles  and  commons 
in  Bohemia,  fufFered  moft  cruel   perfecutions  for 
Chrift  and  his  caufe.    About  the  fame  time,  Luther 
in  Germany,  and  many  who  embraced  the  gofpel, 
through  his  writings,  were  impriloned,  fome  behead- 
ed, fome  fcourged,  fome  grievoufly  fined,  fome  de- 
prived  of  their  priviledges,   fome  banilhed,  and 

others 


fpH  KnovjUdge  of  Chr'ijl  hn^rovtd,  l6l 

.Others  went  into  voluntary  exile.  But  what  fliall  I 
more  fay  ?  for  time  would  fail  me.  It  is  vain  to 
attempt  to  exhauft  this  ftrhjed  ;  it  would  be  almofi: 
cndkfs  to  recite,  and  enlarge  upon  many  others  that 
might  be  named,  in  the  feveral  periods  of  the  chri- 
.(lian  church,  fuch  as  have  been  ftedfaft  in  the  faith. 

And  truly,  their  courage  and  prefence  of  mind 
have  been  furprifing.     They  bore  all  their  fufferings 
with  invincible  chearfulnefs.    Inilead  of  being  afha- 
med  of  Chrift,  under  the  moft  infamous  punifh- 
ment  they  underwent,  they  reckoned  themfelves  ho- 
nored in  being  difhonored  for  Chrift,  arid  rejoiced 
when  men  reviled  them,  and  perfecuted  them,  and 
faid  all  manner  of  evil  againft  them  fafly.     Never 
were  any  poor  fufferers  lo  truly  chearful,  nor  fo  far 
from  laying  their  hard  ufage  to  heart  as  they.  Paul 
and  Silas  could  pray  together,  and  fing  praifes  to 
God  that  they  were  counted  worthy  to  fufFer  for 
Chrift.     God  bore  them  up  in  their  fufferings,  and 
they  felt  fweet  and  divine  confolations  in  their  fouls.' 
And  fo  afterwards — the  fortitude  and  conftancy  of 
fuifering  believers  is  truly  furprifing.     They  would 
fuffer  death  with  a  conftant  mind,  and  go  joyfully 
to  the  fire,  to  the  gallows,  or  the  fcaffbld,  without 
the  leaft  heavinefs  or  difcontent.    One  could  fay,  "  I 
have  God*s  fa?or  fo,  that  no  fear  of  death  c?n  trou- 
W  ble 


i62  T^t  Knowledge  of  Chr'ijl  Improved, 

ble  me. "  Another,  holding  out  his  bible  faid,  "  be- 
hold my  paradife  !  It  never  yielded  me  fo  much  am- 
brofia  and  ne(aar  as  now, "  And  on  the  fcalfold,  ftro- 
king  his  beard,  he  faid,  "  behold  what  honor  re- 
mains to  you,  that  you  fhould  be  crowned  with 
martyrdom  I  "  Another,  "this  death  indeed  is  dif- 
graceful  in  the  eyes  of  men,  but  glorious  in  the 
light  of  God. "  Another  could  fay,  "  thanks  be 
to  my  God,  by  whoni  I  have  overcome  all  tempta- 
tions, to  him  I  have  lived,  for  him  1  v;ill  die  !  For 
my  Saviour  has  therefore  lived  and  died,  and  rifen 
again,  that  he  might  be  Lord  both  of  the  living 
and  of  the  dead.  I  know  that  my  foul  fhall  live, 
and  my  body  fhall  be  raifed  like  to  his  glorioles  bo- 
dy."  Another  could  fay,  "now  I  ftar  death  no 
longer,  I  will  die  with  joy  !  I  am  fure  that  Chrifl: 
Jefus  will  meet  my  foul  with  his  Angels,  that  he 
may  bring  it  to  an  everlafting  marriage,  when  I 
fhall  drink  of  a  new  cup,  a  cup  of  joy  for  ever : 
this  death,  I  know,  will  not  feparate  me  from  him.  "• 
Another  i  "  we  are  as  corn,  fown  in  the  field  of  the 
church ;  and,  that  we  may  be  for  our  mafter's  ufe, 
we  are  now  to  fuffer  death ;  but  be  of  good  cheer, 
God  is  able  to  raife  up  a  thoufand  worfhippers  of 
himfelf,  out  of  every  drop  of  our  blood  ;  for  tho* 
truth  now  fuffers  violence,  yet  Chrifl  reigns,  and  no 
man  fhall  cafl  him  down  from  his  throne.     1  come 

in 


Ihe  Knowledge  of  Chrtji  Improved,  163 

in  the  name  of  my  God,  neither  am  I  afhamed  to 
fufFer  thefe  things  for  his  glory,  for  I  know  whom 
I  have  believed — I  have  fought  the  good  fight  of 
faith,  and  finifhed  my  courfe." 

Now,  what  is  it  that  gives  chriftians  fuch  an  holy 
bravery  and  fortitude  of  loul,  under  the  greateft 
fufferings  of  this  prefent  life,  and  in  the  profpefl  of 
an   ignominious  and  violent  death  ?    Truly,  this 
mud  arife  from  the  fpecial  knowledge  which  they 
have  of  Chrifl:  in  his  true  chara<fter  and  all-fufficien- 
cy.     Trembling  fears  and  cowardife  are  the  effedts 
of  ignorance,  and  where  men  are  ignorant  of  Chrift, 
though  they  may  praife  the  fortitude  of  many  wor^ 
thies,  they  dare  not  undergo  what  others  have  un- 
dergone for  Chrift.     It  is  the  fpiritual  knowledge 
of  a  crucified  Redeemer  that  upholds  the  fuffering 
chriftian  under,  and  raifes  him  above  the  pov/er  of 
that  low  fpirit  which  finks  under  reproach  and  ne-. 
ce/Tities.     It  is  indeed,  ridiculous  and  finful  for  any 
chriftian  to  expofe  himfelf  to  needlefs  fufferings  of 
any  kind ;    cfpecially,  chriftians  are  not  bound  to 
expofe   themfelves  to  perfecutions  which  may  be 
avoided,  but  being  perfecuted  in  one  city,  they  may 
fice  to  another.  They  fhould  not  invite  men  to  per- 
fecute  them  by  imprudent  and  unreafonable  expref-. 
fions  of  zeal  for  the  truth.     But  there  may  be  an. 
!W  2  ■•  cviderii^ 


1^4^  '^  knowledge  of  Chriji  Improvid. 

e^id^nt  call,  for  the  glory  of  God  and  the  good  of 
others,  to  make  a  bold  and  open  profefTion  of  the 
truth,  lee  the  confequence  be  ever  falhocking,  And> 
in  this  caie,  we  muft  never  be  aOiamed  to  owai 
Chrift,   nor  refufe  any  kind  of  fufferings  that  God 
/nay  InfFer  a  malicious  world  to  load  upon  us.  Paul 
knew  the  power  of  Chrift  to-  fubdue  all  things  to' 
himfeif,  and  was  pcrfuaded  that  thofe  who  unrigh-^ 
teoufly  perfecuted  him  for  his  godly"  zeal,  and  drift* 
adherence  to  the  truth,  could  not  hold  up  their 
heads  in  the  day  of  judgment ;  but,  howeverfecure' 
ihey  fcrem^d  to  be,   they  would  at  laft  be  cloathed' 
with  (hame  and  everlafting  contempt.     He  expecf^- 
ed  p^rfecutions  and   fufferings  for  his  fidelity  tb' 
Chrift  i  bat,  having  the  fpecial  knowledge  of  Chrift, 
he  went  on  with  holy  courage  artd  refolucion  in  his' 
work,  in  an  holy  contempt  of  life  itfeif.     And  fj  it" 
is  with  true  chriftlans  in  all" ages;  thfe  faving  know- 
ledf^e  of  a  crucifi«;d  Chrift.'  infpires  them  with  holy 
courage  and  fortitude  of  foul,  to  endure  the  crofs, 
and  defpife  the  fliame  of  it. 

But  then,  weihould  confider,  it  is  a  knowledge" 
that  iS' accompanied  with  holinefs  of  heart  and  life. 
The  knowledge,   which  is  affuring  and  experimen- 
tal, is  wrought  into  their  very  fouls,  and  they  feel- 
the  reiiewing,  fanftifying,  and  fupporting  efFe(^s  ofi 

the 


^e  Ktmbledgt  of  Chrijl  Improved  165: 

the  truth  in  their  h^artsy  and  thefe  work  out  and 
alfe  put  forth  iti^  ih^T  pradt-icf.  Gofpel  truth  being 
u'ndirftooiiJ',-  and  the  excellefiCy'  of  it  perceived,  be- 
come a  T'Clief  and'  rpiritual  nouriil^ment  to  their 
fouls,  and  fo  it  gives  them  inward  ftrength  for  fer- 
vice  and  fuflrering.  But  what  will  thofe  proftfiors 
do,  when  they  and  their  religion  are  attacked,  who 
do  not  treaiure  up  and  grow  rich  in  the  divine 
knowledge  of  a  crucified  Chrift  ?  Many  that  are 
called  chriftians,  are  perfcdly  ignorant  of  the  glory 
of  Chrift;  never  had  any  true  perceptions  of  the 
excellency  of  his  true  chara(fttr.  Nay,  are  not 
many  fo  carelefs,  as  they  never  lay  up  divine  gojpel 
truths  when  they  a^"e  opened  before  them  with  the 
plaineft  evidences,  and  enforced  upon  them  by  the 
Itrongeft  motives  ?  And  how  can  fuch  bear  up  a- 
gainft  the  reproaches  of  thole  that  apoilatize  from 
the  truth  ?  How  could  they,  if  called  upon,  give  a 
good  account  why  they  are  chriftians,  and  not  de- 
ifts;  or  why  they  hope  to  be  faved  by  Chrift,  and 
not  by  fome  other  ?  They  could  fay  little  or  no- 
thing to  the  purpofe,  if  they  were  called  to  give  a 
reafon  of  their  hope,  or  if  fcofFers  and  perfcutors 
Ihould  threaten  them.  But  they  believe  this  and 
that  dodtrine  becaufe  they  were  educated  in  that 
^ayj  and'other  people  believe  fo,    O  bow  will  fuch 

perfons 


I 

l6S  The  Knowledge  of  Chri/i  Improved, 

perfons  fland  againfl:  the  aflkults  of  the  adverfary  In 
an  evil  day  ?  We  can  reafonably  expedl  no  bther» 
but,  if  perfecution  Ihould  arife  for  the  gofpel,  they 
would  make  fliipwreck  of  faith  and  of  a  good 
confcience  i 


SERMOrt 


SERMON  VIIi: 

^f)e  knowledge  ofChriJl  improved. 


I  CORINTHIANS    II.  2. 

For  I  determined  not  to  know  any  thing 
a?nong  you  fave  Jefus  Chrijl^  and 
him  crucified. 


¥''^^'^  HE  delightful  lubjea,  Chrifl  crudfi- 
%  X  ^^  ^^»  ^'^  '^^  j°y  °^  gracious  fouls,  and  the 
^k.  Ji(%  foundation  of  all  true  happinefs.  We 
\lLt^*^M  jjggj  j^Qj  jj^jj^l^  jj.  ftrange  that  fo  much 

time  has  been  taken  in  dilcourfing  upon  it.  It  we 
fliould  be  fo  happy  as  to  get  well  to  heaven,  the 
immediate  views  of  the  glory  of  his  perfon,  and  a 
clear  infight  into  his  glorious  undertaking,  willcon- 
ftitute  the  felicity  of  that  place.     And  while  we  are 


m 


l68  The  Knowledge  of  Chrtji  Improved. 

in  this  world,  it  isihe  difcovery  ot  Chrift  crucified 
that  carries  us  from  ftrength  to  ftrength,  until  we 
appear  in  Zion  before  God.  Hence 

V.  What  reafon  have  we  to  adore  the  gocTd 
providence  of  God,  that  we  enjoy  this  knowledge 
in  great  abundance.  Ignorance  is  the  fupport  of 
that  religion  whip h  is  compofed  of  fuperftition-  and 
idolatrous  worihip  The  fundamental  maxim  of 
the  romifh  religion  is,  that  "Ignorance  is  the  mo- 
ther of  devotion, "  And  they  are  fo  far  in  the  right, 
that  what  they  call  devotion  xan  be  maintained  by 
nothing  but  the  mod  ftupid  ignorance.  The  fpi- 
fir,  principles,  and  practice  of  that  antichriftiati 
church,  could  not  prevail^  if  the  light  of  the  ^ofpel 
of  Chrid  fhone  clearly  among  them.  "Where  this 
light  has  broken  in,  there  fuperftltions  and  idolatries 
have  been  thrown  off  with  abhorrence.  The  in- 
creafe  of  knowledge  difcovers  their  forgeries,  and 
puts  an  end  to  the  craft  of  their  priefts.  The  more 
men  know  of  Chrift  and  his  gofpel,  the  more  will 
they  abhor  the  corruptior^s  of  religion ;  the  more 
will  they  dctefl:  the  impieties  eftablifhed  in,  and  pro- 
pagated from  Home,  inftead  of  the  true  worihip 
of  God,  and  the  fimpiicity  of  the  gofpel. 

And  the  fame  eaufe  will  produce  the  fame  efFeA 
at  any  time,  and  in  any  place.     Though  a  people 

are 


^e  Knowledge  of  Chriji  Improved.  169 

are  ever  fo  learned  in  other  things,  if  they  are  igno- 
rant of  Chrift  and  his  goJpel,  they  will  run  into 
mod  extravagant  notions  about  religion.  Hence 
arlfes  the  arian,  the  arminian,  the  antinomian,  and 
other  herefies  that  have  been  propagated  in  England 
and  America.  Our  land,  with  all  its  light  and 
learning,  abounds  with  grofs  aWurdities  in  the  doc- 
trines of  religion.  And  if  the  children  of  fami- 
lies are  trained  up  in  ignorance  of  Chrill,  they  are 
prepared  to  become  a  prey  to  thofe  that  creep  into 
houfes;  fuch  as  with  a  fhovv  of  innocence  and  ex- 
traordinary holinefs,  wind  themfelves  into  fu^h  fa- 
milses  as  they  can  get  an  intereft  in,  or  hopes  of 
any  advantage  by.  It  is  lurprifing  to  obferve,  how 
fome  weak  and  ignorant  people  have  their  hearts 
and  afFcvflions  enfnared,  how  eafily  they  are  impo- 
fed  upon,  and  mided  by  every  plaufible  pretence 
that  flatters  their  pride.  But  fo  it  is ;  if  they  are 
not  well  inilrudled  in  the  truth,  the  hypocritical 
pretences  of  zeal  for  God,  may  eafily  lead  them  to 
embrace  the  moft  corrupt  principles,  and  bring  them 
to  account  diffolu.te  manners  a  part  of  true  religion. 

But,  by  the  unmerited  grace  of  God,  we  enjoy 
the  key  of  knowledge,  which  is  able  to  make  U5 
wife  unto  falvation,  through  faith  which  is  in  Chrift 
Jefus.  The  bible  is  every  way  fufficient,  in  the  na- 
ture of  means,  and  will  be  ef^eflual,  through  theat- 
X  lending 

o 


270  ^^  KnowUdgi  of  Cimji  Improved, 

tending  tight  and  influence  of  the  blelTed  fpirit,  to 
make  us  wife  toward  God,  and  for  our  own  fouls. 
Thofe  facred  writings  have  been  given  to  us,  and 
the  tree  liberty  of  looking  into  them  is,  by  many 
wonderful  fteps  of  divine  providence,  yet  preferved 
from  falling  as  a  prey,  into  the  hands  of  thofe  that 
would  rejoice  to  fwallow  them  up  in  darknefs  and 
fuperllition.     What  would  not  many  ot  our  poor 
proteflant^brethren  abroad,  be  willing  to  part  with, 
for  the  fuperior  priviledges  which  we  enjoy  ?  PopiHi 
emiflaries,  who  hate  the  light,  and  hate  us  becaufc 
we  are  favored  with  it,  have  been,  from  time  to 
time,  ufing  all  the  arts  that  malice  could  devife,  to 
cxtinguifli  it  from  among  us.     Yea,  this  has  been 
attempted  by  reproach  and  fcandal,  ;ind  by  deceitful 
infinuations  very  near  us.     But  blefled  be  the  Lord 
our  God,  their  counfel  has  hitherto  been  turnea  into 
fooUfhnefs,  and  we  ftill  hope  to  fee  our  defire  upon 
thofe  that  hate  the  light.     We  hope  in  God,  that  he 
will  make  the  endeavors  ot  thofe,  who  darken  coun- 
fel by  words  without  knowledge,  the  means  of  our 
better  eftablifhment.     However,  the  prefent  alpeft 
calls  upon  us  to  ferve  the  Lord  with  fear,  and  rejoice 
with  trembling.     Every  one  that  wifhes  well  to  the 
progrefsof  chriftian  knowledge,  and  to  the  progress 
of  religion  in  this  place,  will  be  folicitous  to  im- 
prove 


^ be  Knowledge  of  ChrtJ^  Improved.  171. 

prove  the  means  of  faving  knowledge,  and  will  be 
inftant  in  prayer  for  divine  infiuence  to  attend  them. 

VI.     Of  exhortation  in  three  branches. 

I.  Let  all  that  are  fpiritually  ignorant  of  Chrift 
jftrive  earneftly,  in  God's  appointed  way,  for  the  la- 
ving knowledge  of  him.  God  has  appointed  out- 
ward means,  by  which  he  ordinarily  brings  finners 
to  the  knowledge  of  the  truth.  Indeed,  he  has  not 
limitted  himfelf,  yet  he  feldora  proceeds  in  any  other 
way  for  conviftion  and  converfion,  than  the  way  of 
his  appointed  means.  His  ordinances,  in  oppofiti- 
on  to  the  inftitutions  of  men — his  word  written  and 
|)reached,  his  facraments  and  prayer,  are  means  or- 
dained for  faving  good  to  precious  fouls.  And  thefe 
means  miift  be  attended  with  diligence,  with  the 
mind  and  thoughts  fixed  upon  the  bufinels,  relifting, 
drowfmefs  of  body,  and  a  ftrift  guard  upon  the 
fenfes. 

Now,  if  you  confider  that  Chrifl  crucified  is  the 
mod  excellent  objedt,  both  in  his  perfonal  chara(5ter, 
and  office  •,  if  you  confider  that  the  fpiritual  know- 
ledge ot  him  is  the  moft  necefli^ary  knowledge,  the 
moft  gratifying,  ufeful,  and  comprehenfive-,  how  caa 
you  be  indifferent  in  the  ufe  of  means,  to  obtain  it  ? 
X  2.  Whaa 


172  The  Knowledge  of  Chrljl  Improv'ei. 

What  pains  wHl  you  take,  how  much  time  tvill  yoa 
fpend,  to  gain  the  knowledge  of  iome  art  or  trade  ? 
j^nd  yet,  if  you  have  attained  to  the  greateft  (kill, 
you  will  meet  with  difappointments,  and  if  you 
gained  the  whole,  what  is  it,  to  the  faving  know- 
ledge of  Chi-ifl:  and   him  crucified  ?- But  for 

further  motive  confider, 

I.  To  continue  ignorant  under  the  means  of 
knowledge,  is  a  great  and  aggravated  fin.  It  is  ^ 
great  fin  in  itfelf  j  for  it  is  a  contempt  of  a  great 
and  glorious  Saviour,  a  pracTtical  declaration  that  he 
iS  without  fo/m  or  comelinefs,  and  not  worth  know- 
ing. If  you  really  believed  God  in  what  is  written 
of  his  character,  you  would  certainly  defire  thfi 
knowledge  of  him,  and  earneftly  feek  after  it. 
Therefore  if  you  do  not  drive,  in  the  ufe  of  ap- 
pointed means,  after  this  knowledge,  you  defpifc 
the  objcft  worthy  your  higheft  efteem  and  warmeft 
purfuit.  And  what  can  be  more  gratifying  to  Sa- 
tan than  this  ?  HeJs  the  implacable  enemy  to  Je-' 
lus  Chrill,  and  improves  all  his  power  and  art  to 
keep  him  from  being  known  in  the  world.  He  u(es 
his  malignant  influence  to  increafe  the  blindnefs  and 
flupidiry  of  your  minds.  By  alurements  and  ter- 
rors, and  by  every  faife  fuf:geftion  and  delufion,  he 
leads  you  into  wrong  notions  about  God  and  Chrifl", 

and 


The  Knowledge  of  Chrlji  Improved,  173 

and  your  eternal  intereft;  and  fo,  for  fear  of  lofing 
you,  he  does  all  he  can  to  keep  you  under  the  pow- 
er of  darknefs,  left  the  conlpicuous  difcovery  of 
the  glory  of  Chrilt  in  the  gofpel,  (hould  fhinc  into 
your  hearts.  If  therefore  you  content  jourfelves, 
without  the  knowledge  of  Chrift,  you  cannot  gra- 
tify the  devil  more ;  for  hereby  you  abide  in  his 
intereft,  and  are  led  captive  by  him  to  do  his  will, 
Befides,  it  is  a  great  fin,  as  you  negledt  the  great 
falvation.  There  is  no  falvation  to  be  compared 
with  the  gofpel  falvation  j  it  is  fo  great,  that  none 
can  fully  exprefs  nor  yet  conceive  how  great  it  is. 
But  none  of  this  falvation  is  to  be  had,  only  through 
Jefus  Chrift;  for  there  is  none  other  name  under  hea- 
i)en  given  among  men^  whereby  we  muff  he  faued.  You. 
may  be  faved  by  his  name,  though  you  are  ready 
to  perifh;  but  without  the  fpiritual  knowledge  of 
him,  and  faith  in  him,  you  cannot  be  faved.  If  you 
are  carelefs  about  this  knov/ledge,  you  are  carelcfs 
about  the  great  falvation  that  is  offered  to  the  felf- 
ruined,  and  the  helplefs.  And  Is  not  this  a  great  fin 
againft  God  and  your  own  immortal  fouls  ?  Are 
not  defpifers  of  this  falvation  condemned  already, 
under  an  arreft,  and  in  the  hands  of  juftice  .'' 

Again  ;    to  continue  ignorant  of   a  crucified 
Chrift,  is  a  fin  greatly  aggravated  under  gofpel  light. 

There  - 


174  ^^  Knowledge  of  Chrt/f  Improved, 

There  is  a  more  aggravated  curfe  and  condetnna* 
tion  due  to  all  thofe  that  defpife  the  grace  of  God 
in  Chrift,  revealed  unto  them.  There  are  no  out- 
ivarcl  means  wanting  to  bring  us  to  the  knowledge 
of  Chrift  and  falvation  by  him.  This  is  one  of  the- 
great  priviledgcfs  granted  to  the  vifible  church  on 
earth.  Nor  is  it  the  only  priviledge ;  for  he  walks 
in  the  midft  of  his  golden  candlefticks,  by  his  holy 
Jpirit,  and  makes  outward  means  effeflual.  Hence 
you  enjoy  very  great  and  diftinguifhing  ptiviledges 
to  be  acquainted  with  Chrift.  God  has  not  been 
wanting  in  point  of  outward  means ;  every  thing 
that  is  necefiary  for  you  to  know  of  the  perfon, 
minion,  and  qualifications  of  Chrift,  is  revealed  in 
the  gofpel.  Your  need  of  him,  as  undone,  help- 
lefs  finners,  is  fully  fer  forth  in  the  word  of  God. 
You  live  in  the  vifible  church,  where  Jefus  Chrift 
is  always  prefent  by  his  holy  fpirit,  with  his  effica- 
cious and  faving  influences.  Hence,  you  muft  needs 
be,  either  carelefsly,  or  wilfully  ignorant  of  Jefus 
Chrift.  Now,  is  not  this  a  great  aggravation  of 
your  fin  and  guilt  ?  Had  you  never  enjoyed  the 
means  of  grace,  never  lived  as  members  of  the  vi^ 
fible  church  with  which  Chrift  is  always  prefent  by 
his  holy  fpirit,  your  ignorance  of  Chrift  could  not 
have  been  a  fin  of  fo  deep  a  dye.  By  external 
means,  and  by  the  prefence  of  hii  fpirit  with  hij 


Tt7e  Kmivhdge  0/  Chrljl  Improved.  I7S 

cliurcb,  Chrift  has  courted  you  to  be  acquainted 
vith  him  -,  were  it  not  for  this,  your  ignorance  of 
Chrift  could  not  have  been  fo  aggravated,  but  yea 
have  no  cloak  for  your  fins.     You  are  altogether 
incxcufable,  and  will  be  fpeechlefs  in  the  day  o( 
judgtT^ent.     Whether  thofe  who  do  not  enjoy  the 
golpcl,  or  thole  out  of  the  vifible  church  <hm  be> 
condemned  for  the  fm  of  unbelief,  is  not  the  que- 
ftion.     You  enjoy  thoFe  priviledges  of  which  the 
greateft  part  of  the  world  are  denied.     God  has  fet 
you  apart  for  himfelf,  taken  you  under  his  fpecial 
prote6lion,  kept  you  night  and  day  under  his  eye, 
given  you  his  holy  ordinances,  gathered  you  where 
lie  has  promifed  to  meet  his  people,  and  where  he 
gives  them  the  tokens  of  his  prefence.     God  has 
not  dealt  fo  with  heathen  nations,  with  mahometans, 
no,  not  with  the  Jewilh  nation  that  is  new  caft  off 
from  being  the  covenant  people  of  God.     Hence, 
your  ignorance  of  Chrift  crucified  is  a  fm  againO: 
diftinguilhing  mercy  and  goodnefs.     If  .your  pnvi- 
ledges  had  been  common  to  the  vvMe  world,  your 
fm  would,  in  that  regard,  have  been  of  no  deeper  a 
dye  than  theirs  •,  but,  as  you  are -diftinguifhed  by 
many  and  great  priviledges,  yout  continuing  igno- 
rant of  Chrift  is  the  more  aggravated  guilt. 

2.    Consider  the  tormenting  ccnfequence   of 
continuincr  fpirituaHy  ignorant  of  a  crucified  Chrift. 

If 


•  17:6  fn^e  Knoivlcdge  pf  Chrljl  Improved, 

li  ignorance  ofChrift,  urvder  the  means  of  know- 
ledge, and  in  the  church  where  Ch rift  is  always  pre- 
<fenf  by  his  holy  fpirit,  is  a  great  and  very  aggrava- 
ted fin,  the  condemnation  mull  be  proporlionably 
great  too.  For,  the  aggravation  of  fm  by  th"^  glo- 
rious difpentfation  of  mercy  and  grace,  mud  be  the 
aggravation,  of  mifcry.  Chrift  opens  his  characler 
4:0  you  in  the  gofpel :  he  continues  his  prefence  with 
the  church  of  which  you  are  members  :  he  conti- 
nues offering  you  the  knowledge  of  bimfelf  •,  and 
therefore  your  defpifing  him  will  bring  the  more 
,awful  condemnation  upon  you. 

As  the  judgment  of  the  great  day  is  commitfed 
to  Chrift,  he  will  come  in  the  clouds  ot  heave.n ; 
the  clouds  will  be  his  chariot :  he  will  comC' with 
power  and  great  glory,  agreeably  to  the  dignity  of 
his  perfon,  and  the  purpofes  of  his  coming.  He 
will  be  kQw  with  the  bodily  eyes,  that  finners  there- 
by may. be  the  more  confounded.  O  the  amazing^ 
.tormenting  fight !  "  Is  this. he  (fays  the- Chrift  de- 
,fpifer)  whom,  I  have  .flighted  and  rejefled  ?  Is  this 
.he  whotji  .^InCrucified  to  myfelt  aifrefh  ?  He,  who 
might  have  been  my  Saviour,  but  is  my  Judge,  and 
will  be  my  enemy  for  ever  ?  *'  O  what  a  confound- 
ing, overwhelming  fight  of  Jefus  Chrift  will  this 
be  to  you.  If  you  continue  to  live  in  ignorance  of 

him 


TJje  Knowledge  of  Chrlji  Improved,  177 

him !  .When  you  look  upon  him  in  his  chariot* 
cloathed  with  authority  and  majefty  ;  when  you  be- 
hold his  royal  ftate,  and  are  fenfible  that  you  cannot 
■  efcape  from  his  power,  how  will  confcience  reproach 
you  for  your  chofen  ignorance  of  him,  in  a  ftate  of 

probation  ! Efpecially,  when  the  holy  angels, 

his  miniilers  in  that  day,  (hall  gather,  out  of  every 
tribe  and  nation,  all  the  chofen  and  called  of  God, 
and  (hall  leave  you  to  be  confumed  with  his  venge- 
ance.    It  will  be  a  difgrace  and  torment  to  be  on 
the  left  hand  of  Chrift,  but  that  will  not  be  the 
"worfl:  of  it.     His  voice  will  be  like  the  found  of 
'  Sinai's  trumpet,  waxing  louder  and  louder :  every 
accent  will  be  more  and  more  tearful  to  you.  After 
all  your  opportunities  to  know  Chrift  and  the  pow- 
er of  his  refurredion,  how  will  you   bear  to  hear 
him  fay,  depart  from  mey  1  know  you  not  ?     In  this 
world  you  have  been  called  and  invited  to  the  know- 
ledge of  Chrift,  but  you  fay,  depart  from  us,  for  we 
deftre  vot  the  knowledge  of  thy  ways.     But  you  have 
turned  a  deaf  ear  to  thefe  calls ;  juftly  therefore  he 
may  bid  you  depart  from  him,  who  is  the  fountain 
of  all  good,  and  the  Saviour  of  them  that  believe. 
You  have  chofen  to  be  ignorant  ot  him,  and  would 
not  believe  in  him  that  you  might  inherit  the  blcl- 
fing ;    but  how  will  you  bear  to  depart  from  him 
under  the  burden  of  a  curfe  ?     Yet,  go  you  muft  : 
y  Chrift 


178  Tfje  Kmivhdge  of  ChriJ}  Improved, 

Chrlfl:  will  rejefl  all  thofe  that  have  lived  ignorant 
of  him  ;  he  will  caft  them  at  an  everlafiing  diftancc 
from  him,  to  welter  under  the  eternal  wrath  of  God, 
faftening  upon  their  guilty  confciences    Then,  then, 
if  you  are  of  the  number,  v^hile  he  fays  to  thofe 
that  have  had  the  fpiritual  knowledge  of  him,  come 
ye  hJeJfed  of  my  Father^  inherit  the  kingdom  prepared 
for  you ;  he  will  fay  to  you,  go^  ye  curfed^  into  ever- 
laffing  fre,  prepared  for  the  devil  ard  his  angels » 
Upon  this  tremendous  fentence,  he  will  make  known 
his  power  and  indignation  upon  all  thofe  that  have 
continued  to  choole  darknefs  rather  than  light,  in 
their  eternal  damnation.     And,  if  you  are  found 
among  them,  you  will  not  only  be  feparated  from 
Chrifl-,   but  his  wrath  will  eternally  wax  hot  againft 
you.     Now,  he  is  concealed,  out  of  fight,  but  then 
he  will  be  revealed  and  made  manifefl :  he  v^ill  corrie 
in  all  the  pomp  and  power  of  the  upper  world : 
the  mighty  angels  will  attend  him  to  grace  the  fo- 
lemn'uy.     He  will  come  in  flaming  fire^  taking  vett' 
geance  on  them  that  know  not  God,  and  that  obey  not 
the  gofpel  of  cur  Lord  yefus  Chrijl.    Then  every  one 
fhall   receive  accorc'ing  to  his  works :    thofe  that 
have  rebelled   againft  divine  revelation,  efppcialiy, 
againft  gofpel  light,  will  have  the  more  terrible 
doom. 

Are 


Yloe  Knowledge  of  Chrijl  Improved^  17^ 

Are  there  any  poor,  perKhing  fouls  in  this  af« 
fembly,  that  will  ftir  up  their  folemn  attention  ta 
thele  things  ?  Will  you  confider  your  fin  and  dan- 
ger, under  the  power  of  fplritual  blindnefs  ?  Will 
you  be  excited,  by  thefe  hints,  to  great  diligence  ia 
the  ufe  of  appointed  means  of  the  knowledge  0^ 
Chrift  crucified  ?  It  you  will  hearken  to  the  exhor- 
tation, then  carry  home,  and  obferve  the  following 
rules,  vi?, 

I.  Get  a  due  and  heart  aifcding  fenfe  of  your 
ignorance  of  Chrift,  and  of  your  need  of  him* 
Such  is  the  blindnefs  of  man,  by  nature,  that  ha 
lees  not  his  ignorance.  He  thinks  thai  he  knows, 
abundance  about  Jefus  Chrift,  and  about  hin^.felf  too; 
But  if  you  had  a  clear  and  afTuring  knowledge  of 
yourfelves,  you  could  not  be  carelefs  about  an  efcape; 
from  the  wrath  that  is  to  come.  And  if  you  had 
the  fpiritual  knowledge  ot  Jefus  Chrift  and  him 
crucitied,  ycu  could  not  defpife  him.  Now  it  is  ot 
very  great  importance  to  be  thoroughly  convinced 
Qf  your  ignorance  refpedting  thefe  things-,  for  21 
fenfe  of  ignoranc^  Is  one  ftep  towards  knowledge;. 
A  main  caufe  of  perfons  continuing  in  their  igno- 
rance of  Chrift,  under  gofpel  light,  is  a  vain  con- 
ceit that  they  know  enough  of  him  alreadv.  And 
jf  you  will  entertain  fuch  an  imac^inafioa  in.  youg- 


l8o  Tl:e  Knowledge- of  Chriji  Improved. 

heart,  you  v/ill  not  be  in  good  earneft  in  feeking  af- 
ter the  knowledge  of  him,  and  fo  will  continue  your 
ignorance.  But  if  you  are  properly  fenfible  of 
your  fottifh  blindnefs,  it  will  tend  to  make  you  be- 
wail it  before  God,  and  to  excite  the  greater  earneft- 
nefs  after  ipiritual  knowledge. 

2.  Stitdy  the  word  and  works  of  God.  The 
works  of  creation  bear  witnefs  to  feveral  excellencies 
and  perfedions  of  the  divine  Being,  fuch  as  his  al- 
mighty power,  which  he  has  eternally  and  unchange- 
ably in  himfelf',  and  his  fupreme  divinity,  whereby 
he  neceflciriiy,  everlaftingly,  and  perfedly  exifts : 
thefe,  together  with  his  tranfcendent  wifdom  and 
goodnefs,  are  fenfibly  difplayed  in  their  effeds,  and 
have  been  inipreffed  in  legible  charafters  on  the 
works  of  creation.  Nor  is  his  providential  govern- 
ment kfs  of-  a  difplay  of  adorable  perfe6lions  and 
excellencies.  But  the  bible  gives  us  the  fulleft  and 
cleared  difcoveries  of  the  ^'.lory  of  God  in  Chrift, 
There  his  glory  fliines  in  the  brightefl  luftre,  while 
he  reveals  a  method  to  make  men  happy,  and  glo- 
rify his  great  name,  in  the  higheft  way.  If  then, 
y^u  would  know  a  crucified  Chrift  favingly,  fearch 
the  fcriptures.  Look  after,  and  ponder  upon  the 
character  given  of  Chrift  in  them  :  confider  the 
evideuce  God  has  given  to  tlie  truth  of  his  charadter. 

Liften 


77'(?  Knowledge  of  Chriji  Improved,  i8l 

Liften  to  the  gracious  difcoveries  of  divine  glory 
and  grace  in  and  through  him. 

3.  Beg  earneflly  that  he  might  be  revealed  in 
you,  as  he  is  revealed  in  the  word.  The  fpiritual 
knowledge  of  a  crucified  Chrift  is  not  to  be  gained, 
as  man  may  gain  the  knowledge  of  arts.  It  is  God 
alone  that  gives  this  knowledge,  as  his.fpecial  gift, 
to  whomfoever  he  will.  By  his  grace  he  creates 
fuch  a  light  in  the  foul,  as  gives  men  the  knowledge 
of  his  glory  in  the  face  of  Jefus  Chrift.  Hence,  if 
you  would  know  Chrift,  plead  earneftly  that  pro* 
mife,  /  will  give  them  an  heart  to  know  me.  It  is  in 
the  way  of  prayer  you  may  hope  for  it,  for  he  has 
this  grace  to  give,  and  gives  liberally.  You  muft 
therefore  become  beggars  at  the  throne  of  grace,  if 
you  v;ould  be  fpiritual) y  wife ;  cry  after  knowledge^ 
and  lift  up  your  voice  for  underflanding :  feek  her^  as 

Silver y  and  fearch  for  her  as  for  hid  treafures, 

4,  Let  all,  in  their  feveral  places  and  relations, 
endeavor  to  fpread  the  glory  and  favor  of  this 
knowledge  to  others.  ProfeflTors  of  all  denomina- 
tions, degrees,  conditions  and  orders,  ftand  to  the 
open  view  of  the  world,  expofed  to  every  eye,  their 
doiftrines,  their  virtues,  and  vices  are  obferved  by 
Others.    Their  do(5trines  and  practice  had  need  to 

be 


1^2  Ihe  Knowledge  of  Chrift  Imprcvtd, 

be  ho?v»  for  neither  can  be  hid,  any  more  than  a 
city  upon  a  hill,  which  is  obvious  to  every  eye.  And 
we  ought  aifo  to  conijcler  the  end  why  Chrift  has 
communicated  his  light  unto  us :  it  is  not  n-ierely 
for  our  own  ufe,  but  for  the  uf?  of  others.  We  are 
to  communicate  our  light  to  others,  both  by  i nil  ruc- 
tion, and  an  holy  converfation.  Therefore  our  Sa- 
Viour  plainly  exhorts  us,  Let  your  light  fo  fiine  he^ 
fore  men^  thai  they  tnay  fee  ycur  good  works ^  and  glori- 
fj  ysur  Father  which  is  in  heaven.  And  the  apoftle 
Peter  to  the  fame  purpofe.  Having  our  converfation 
hGneil  among  the  Gentiles :  that  wh&reas  they  [peak. 
GgaiTifi,  ysH  as  evil  doers,  they  may  by  your  good  ijuorks 
which  they  fhall  behold,  glorify  God  in  the  day  of  viji- 
tation.  q.  d.  Qur  whole  behavior  towards,  and  un- 
der the  obfervation  ot  others,  had  need  to  be  decent 
and  honorable,  and  commendable  for  its  amiable 
beauty,  ever  worthy  cur  holy  protelTion,  for  the 
unconveFted  are  feeking  occafions  to  reproach  Chrift, 
by  every  blot  in  our  charafter :  they  would  repre- 
fcnt  us  as  a  ufelefs  and  mifchievous  fort  of  people. 
As  therefore  we  tender  the  honor  of  Chrift  and  the 
good  of  fouls,  we  fiiould  endeavor  to  confute  them 
by  a  regular,  blamelefs,  holy,  benevolent,  and  ami- 
able deportment  in  every  relation  ot  life.  This  isi 
an  adapted  mean  to  induce  them  to  thiak  well,  not; 
Only  of  us,  but  of  our  religion^  and  th^  Saviour  wq 

profef% 


Tl}e  Knowledge  of  ChriJ!  Improved,  lt% 

profefs  to  believe  in.  This  would  tend  to  bring 
them  to  glorify  God,  by  admiring  his  grace  in  us, 
and  by  imitating  our  good  converfation  in  Chrift, 
when  they  come  narrowly  to  look  into  it,  and  when 
Chrifl  Ihall  look  upon  them  and  vifit  them  with  his 
inercy,  and  (hall  let  his  gofpel  home  with  light  and 
power  upon  their  hearts,  and  fo  render  it  effedual 
to  their  falvation,  to  the  glory  of  God. 

In  vain  do  we  profefs  the  favlng  Icnowledge  of 
Chrift,  if  we  are  .indifterent  about  recommending 
him  and  his  gofpel  to  others.  How  can  we  be  pro- 
bable inilruments  of  fpreading  abroad  the  know- 
ledge of  Chrift  among  thofe  that  are  ignorant  of 
him,  unlefs  we  commend  his  doflrines,  and  his  reli- 
gion, by  our  own  holy  pradlice  ?  He  that  would  be 
fuccefsful  in  convincing  the  ignorant,  and  reform- 
ing the  vicious,  muft  certainly  be  careful  not  to  bring 
a  ftain  upon  his  profelTion. 

5.  Let  all  real  chriftians  learn  more  of  Chrift 

daily.  This  will  be  the  way  to  wax  ftronger  and 
ftronger,  and  to  have  fin  and  latan  grow  weaker  and 
weaker  by  degrees.  In  this  way,  indwelling  fin  and 
all  your  fpiritual  enemies  will  have  lefs  and  lefs  pow- 
er, by  the  fprit  of  Chrif's  mouth,  until  at  loM  they 
GU  wholly  deliroyed  by  the  bri^httiefs  of  his  appearhig. 

Sin 


1^4  ^^  Knowledge  of  Cbrl/I  Improve  J. 

Sin  and  fatan  feem  to  be  invincibly  ftrong,  in  the 
iirfl  beginnings  of  the  chriftian  warfare,  but  if  you 
look  daily,  to  Chrift  crucified,  they  grow  weaker 
and  weaker.  The  better  God  is  known,  the  more 
he  is  trufted,  and  the  more  he  is  trufted,  the  lefs  you 
will  be  deferted  by  him.  They  that  knew  thy  name, 
will  put  their  trujl  in  thee  ;  for  thou.  Lord,  hajl  not 
forfaken  them  that  trud  in  thee.  The  grace  of  God 
is  the  fame  in  all  faints,  and  his  favor  the  fame  to- 
wards them.  If  you  know  him  to  be  a  God  of 
truth,  and  of  almighty  power,  you  will  reft  upon 
his  inviolable  word  of  promife,  though  the  perfor- 
mance is  deferred,  and  intermediate  providences 
feem  to  ccntradidt  it.  But  if  you  do  know  God  in 
Chrift,  do  not  think  you  know  enough  ot  him :  be 
not  content  to  be  always  babes  in  Chrift,  poor,  fee- 
ble, fearful  creatures  ;  but  you  fhould  think  no  pains 
too  much  to  acquire  and  increafe  in  divine  know- 
ledge, and  to  improve  in  its  gracious  effeifls.  To 
this  end,  be  always  very  converfant  with  the  holy 
fcriptures,  and  the  beft  books  of  ufeful  knowledge. 
Let  your  hearts  be  excited  in  gratitude  when 
minifters  feed  you  with  knowledge,  and  infift 
fully  and  freely  upon  the  doftrines  of  chriftia- 
nity,  for  theie  are  the  foundation  of  your  faith, 
and  the  pillars  and  ground,  the  ftrength  and  foun- 
dation of  all  chriftian  hope  and  peace.     It  was 

the 


The  Knowledge  of  Chrlji  Improved,  t^$ 

the  fpeclal  knowledge  of  Chrift  crucified,  that  car- 
ried the  apoftle  Paul  to  that  extacy  of  joy,  as  to 
fay,  in  his  epiftle  to  the  Philippians,  Tea,  doubtlefsy 
and  I  count  all  things  lofs,  for  the  excellency  of  the  know- 
ledge of  Chrijl  Jefus  my  Lord,  And  the  more  you 
grow  in  the  fpiritual  knowledge  of  Chrift  crucified, 
the  lefs  you  will  efteem  other  things,  and  be  the 
more  ready  to  caft  them  all  away  for  Chrift. 

Finally  ;  if  the  knowledge  of  Chrift  crucified 
is  io  excellent  as  has  been  reprefented,  what  will 
heaven  be  ?  Surely  the  profped  of  it  muft  be  very 
entertaining  to  thofe  that  have  the  faving  knowledge 
of  him.     For,  in  that  world  of  glory,  Chrift  will 
make  himfelf  known,  in  his  perfon  and  all  his  gof- 
pel  charaders,  in  a  manner,  and  to  a  degree,  that 
he  cannot  be  known  in  this  world.     In  the  bright 
regions  above,  millions  of  holy  fouls  that  have  known 
Chrift  in  fuccefiive  ages,  will  at  once  appear  before 
him,  and  have  as  certain,  immediate,  and  familiar 
knowledge  of  him,  as  any  of  our  moft  intimate 
friends  have  of  us,  and  therefore  efteem  and  love, 
admire  and  adore  him  beyond  all  we  do,  in  pro- 
portion to  their  brighter  views  of  him..  Olet  us  all 
the  days  of  our  appointed  time  wait,  with  longing 
^pedatioa,  until  heaven  opens  upon  us.     The  ap- 
pointed time  is  juft  at  hand,  when  Chrift  will  come, 

Z  as 


l86  'ihe  Kmwhdgt  of  Chrtji  Improved, 

as  Mediator  and  Judge,  to  diflribuce  rewards  of 
grace  to  the  righteous.  Behold  he  cometh  with  clouds^ 
and  every  eye  Jhall  fee  him  I  He  will  come  with  great 
power  and  glory,  in  the  glory  of  his  Father,  with  the 
holy  angels !  In  his  humbled  ftate,  he  appeared  with 
all  the  mean  circumftances,  and  finlefs  infirmities  of 
human  nature,  but  then  he  fhail  appear  as  the  Son 
ot  God,  in  the  form  of  God,  fhining  in  all  the  di- 
vine glory  with  the  Father,  and  attended  with  a 
grand  retinue  of  holy  angels,  to  execute  his  com- 
mands and  celebrate  his  praife,  and  fo,  to  finifti  his 
commiffion.  He  is  now  afcended  far  above  all 
heavens,  and  your  faith  is  to  defcry  him,  and  re- 
joice to  fee  the  day.  It  is  but  a  little  while  before 
he  will  call  his  faints,  who  have  believed  to  the  fal- 
vation  of  their  fouls,  to  his  right  hand,  and  caufe 
them  to  fee  as  they  are  feen,  and  to  know  as  they 
are  known.  Then,  if  we  have  the  fpiritual  know- 
ledge of  Chrift,  we  ^all  drop  all  our  infirmities, 
and  break  through  our  remaining  darknefs,  into  the 
meridian  light  of  glory.  O  the  unknown  pleafures 
of  that  happy  day  1  Faith  is  fometimes  aftoniflied 
at  the  delightful  profped,  ^t  a  diftance,  and  longs 
to  have  it  openi 

SERMON! 


SERMON   IX. 

Confeffion  of  fin  after  forgivenefs^ 

MATTHEW    XV.    27. 

'l'7'uth  Lord :  yet  the  dogs  eat  of 


the  crumbs  which  fall  from  their 
Majlers  table. 


Mf'J^K  HEN   Jefus  Chrift  began  to  appear 


->-s 


W  i^^  among  men  in  his  mediatorial  charafler, 
^^^®^S  and  the  glory  and  fuitablenefs  of  it  (hi- 
ned,  with  evidence,  in  the  confciences 
of  a  few,  the  Jews  did  generally  reje(fl  him  as  aa 
impoftor.  The  fcribes  and  Pharifees,  who  fiiould 
have  led  the  people  to  Chrift,  as  the  Mefliah  that 
was  prophefied  of,  and  promifed  to  redeem  his  peo- 
ple, generally  rejeded  him.  Hence,  after  Chrift 
had  vindicated  his  difciples,  and  reproved  the  Pha- 
rifces  for  tranfgreffing  the  commands  of  God,  he 
Z  a  departed 


l88  ConfeJJton  of  Sin  after  forgivenefs. 

departed  and  went  into  the  coafts  of  Tyre  and  Si- 
don.  The  glad  tidings  of  falvation  were  firft  pro- 
claimed in  the  various  towns  and  villages  through 
the  country  of  Judea,  to  fliew  the  hearty  good  will 
of  Chrift  to  his  kinfmen  according  to  the  flefh. 
But  when  they  rejeflod  him,  he  turned  to  the  gen- 
tiles, &  (hew  them  it  was  their  indifpenfable  duty  and 
intereft  to  cht^nge  their  minds,  to  be  convinced  of 
their  fin  and  danger,  and  to  embrace  the  golpel. 

The  firft  account  of  his  works  of  mercy  among 
the  gentiles,  is  a  furprizing  inftance  of  a  woman  of 
Canaan,  who,  having  heard  of  the  merciful  cures 
Chrifl  wrought,  came  from  fome  part  of  the  coun- 
try, and  earneftly  cried  afer  him,  fajing,  have  mercy 
on  me^  O  Lord,  thou  fon  of  David,  But  Jefus,  for 
the  trial  of  her  faith,  feemed  to  take  no  notice  of 
her,  until  his  difciples  defired  him  to  grant  her  re- 
queft,  or  at  leaft  fend  her  away  with  lome  anfwer  or 
other.  But  he  told  them  that  the  commifTion  he 
had  received  of  the  Father  was  not  defigned  for  the 
immediate  benefit  of  the  gentiles,  but  for  God*s  co- 
venant people-,  the  Ifraelites,  who  were  gone  aftray, 
like  loft  fheep.  The  woman,  notwithftanding  this 
difcouragement,  drew  near  to  Chrift,  fell  at  his  feet 
and  worftiipped  him,  faying,  with  great  earneftnefs, 
Lordt  help  me.    But  that  he  might  further  try  and 

humble 


ConfeJJion  of  Sin  after  forglvenefs^  1K9 

humble  her,  he  Teemed  to  refufe  and  reproach  her, 
faying,  it  is  not  meet  to  take  the  cbildrens  bread,  and 
cafi  it  to  dogs. 

To  this  (he  replied,  truth  Lord,  yet  the  dogs  eat  of 
the  crumbs  which  fall  from  their  mafer^s  table,  q.  d. 
I  own  myfelf  as  vile  and  worthlefs  as  a  dog,  and  do 
not  deferve  any  mercy  at  thine  hands,  and  yet  wret< 
ched  outcafts  may  be  allowed  fome  favor,  for  even 
dogs  are  fufFered  to  pick  up  crumbs  under  their 
mafters  table.  O  let  me  have  one  crumb  of  mer- 
cy for  myfelf  and  child. 

The  (Irength  of  this  woman's  faith,  and  her 
readinefs  to  confefs  her  finfulnefs  and  unworthinefs, 
together  with  the  treatment  (he  met  with,  gives  op- 
portunity to  obferve,  that  real  chriftians  vvill  confefs 
their  fins,  with  a  fenfe  of  forrow  for  them,  though 
God  has  forgiven  them,  and  that  Chrift  Jcfus  treats 
believers  very  differently  in  this  life  ;  and  that  the 
meaneft  things  of  Chrift  are  incomparably  to  be 
defired  before  any  other  thing  whatever, 

I.  Real  chriftians  will  confefs  their  fins,  with  a 
fenfe  of,  and  forrow  for  them,  though  God  has  for- 
given them.  Some  have  fuppofed  that  it  is  a  work 
of  the  flcfh  in  real  faints  to  confefs  fin  and  afk.  for- 

givenefs 


/ 

Tqp  Confejp.on  of  Sm  after  forgivemfs, 

^venefs,  becaufe  fay  thejr,  aJI  their  fms  pad,  prefenC 
asid  to  Gome;,  are  forgiven,  and  in  Chrift  taken 
away  as  if  they  never  had  been.  But-  as  the  opi- 
ffiion  is  dangerous,  I  fhall  endeavor  to  prove  my 
fTGDofition  which  contradidts  it,  and  then  fhow 
"wlial'  is  included  in  confelTing  fin,  with  godly  lor- 
law  for  it — and  then  improve  it. 

I.  Let  us  attend  to  fome  eviderK:e  of  the  truth 
©f  our  alTertion.  It  is  apprehended  that  fcrip- 
tture,  precept,  example  and  promife,  isdear  toefta* 
Mifn  what  wc  have  laid  down,  viz.  that  real  chrifti^ 
xns  v;ill  confefs  their  fms,  with  a  fenfe  of  forrow 
fcr  them,  though  they  are  forgiven. 

This  muft  be  true,  or  elfe  they  reje<fl  the  comf- 
Bisand  of  God.  Mofes  was  ordered  to  command 
the  children  of  Ifraet,  when  they  had  committed 
sny  trefpafs  again  ft:  the  Lord,  to  confefs  their  Jin 
which  they  had  done,  \]  'And  Jofhua  faid  unto  Achai7, 
gi-je  glory  to  the  Lord  God  of  Ifrael,  and  make  confef- 
fim  unto  him.  *  And  fo  believers  in  common,  are 
enjoined  to  confefs  their  fins.  §  Free  and  humble 
confefTion  of  fin  is  the  duty  of  all,  not  only  the  un- 
converted, but  the  converted  :  it  is  their  duty  by 
the  divine  command  j  not  only  confeflion  to  men, 

but 
\NumK  y.  7*     '^fcfh,  \Xw  19.     %fa7nii  v,  16. 


Confefjlon  of  Stn  after  forgivemju  1^« 

but  to  God.  And  indeed  the  command  is  impllcsa 
in  that  part  of  the  Lord's  prayer,  fGrgim  m  astr 
dshis :  and  in  Hoiea  xiv,  2. 

Again;  the  example  of  the  godly  proves  t^ 
point.  Ezra  fell  on  his  knees  and  fpread  out  Ks 
hands  unto  the  Lord  his  God,  and  faid,  Owy  Go^ 
I  am  alhmmL  aiid  hlu(h  lo  lift  tip  my  face  mU  ths-^ 
my  God,  for  sur  iniquities  are  encreafed  over  our  hrnh^ 
and  our  irefpafs  is  gone  up  to  the  heavens,  f  And  f* 
all  Ifrael  feparatcd  themfelves  from  all  ftrai^-gers, 
and  Sfood  and  confeffed  their  fms.  %  And  David  faki, 
i  have  ftnned  againjl  the  Lord.  <1[  And  Danid,  ch^p. 
ix.  4,  5,  6.  And  the  church,  Ifa.  Ixiv.  5,  6.  ph.  lix. 
ver.  12.  So  holy  Job,  /  have  ftnned^  ^hat  {haUl 
do  unto  thee.,  O  thou  peferver  of  men.  I  could 
multiply  examples  of  believers,  who  have  conteffed 
their  fins  with  (hame  and  blulhing,  as  an  evidence 
of  the  truth  of  my  propofition  :  but  thefc  are  fuf- 
ficient  for  that  purpofe. 

It  is  alfo  evident  from  thofe  promifes  that  are 
connefled  with  confeiTing  and  mourning  for  fin. 
See  to  this  efFea,  in  Prov.  xxviii.  13,  And  David 
took  this  courfe  and  found. relief;  /  acknowledged 
my  fn  unto  thee,  and  mine  iniquity  have  I  not  bid:  I 

faid 
t  Ezra  ix«  6,    Nehm.  ix,  2.     «  2  Sm»  xii.  ij* 


t^'2  Confejfton  of  Sin  after  forg'ivenefs, 

fdidy  I  will  confefs  my  tranfgreffions  unto  the  Lord*,  and 
thou  forgaveft  the  iniquity  of  my  Jin,  ||  This  Ihows 
God's  readinefs  to  pardon  fin,  upon  right  confeflion. 
And  fo  the  apoftle  John  afiures  us,  that  if  wnder  a 
humbling  fenfe  of  our  many  failures,  we  acknow- 
ledge our  tranrgreffions  unto  the  Lord,  with  peniten- 
tial fliame  and  contrition,  God  has  promiied  for- 
givenefs,  i  John,  i,  9.  Befides,  the  grace  of  con- 
feflion and  holy  mourning  is  promifed  as  the  effedl 
of  faith,  Zee.  xii.  10,  11,  Thofe  for  whom  the 
comforts  of  a  pardon  are  referved,  are  mourners  in 
JZion ;  not  legal  mourners  :  there  is  no  promife  of 
pardon  to  fiich  mourners  as  Cain  and  Judas  were. 
Men  may  be  overwhelmed  with  infupportable  an- 
guifh  and  defpair  for  what  they  are  guilty  of,  and 
never  have  their  fins  forgiven  them.  But  it  is  a 
fign  that  conlcience  does  its  proper  office,  when  it 
is  afflifted  for  the  leaft  fin,  as  fuch.  There  is  no 
fcripture  evidence  of  juftifying  faith,  where  there  is 
no  tree  confeflion  of  fin,  and  abhorrence  of  it. 

These  things  are  fufficient  to  prove  the  propo- 
fition  :  but  you  will,  perhaps,  enquire  why  real  chri- 
ftians  go  confefllng  their  fins,  and  mourning  on 
their  journey  to  the  world  of  bleflfedncfs  ? 

Ans» 
I  Pf,  xxxii.  5, 


Confejjion  vf  Sth  dfier  fofgivenefs,  ^^3 

"  Ans.  It  is  hot  becaufe  'God  is  not  able  to  free 
'feal  chriftians  from  all  moral  defilement,  and  make 
'them  perfed  in  holinefs,  at  the  inftant  of  their  con- 
"verfion.  He  is  able,  if  he  had  been  pleafed  to  do 
It,  perfedly  to  purge  out  all  the  principles  of  fin, 
and  leave  nothing  but  holy  difpofitions,  in  a  mo- 
ment :  but  it  is  his  pleafure  to  take  time  for  it.  Ou'r 
"Lord  Jelus  Chrifl:  took  about  thirty  years  upon 
earth,  for  the  work  of  redeeming  fouls :  he  took 
'three  days  to  lie  in  the  grave,  and  he  has  been  more 
than  fevenleen  hundred  years  in  preparing  a  place 
for  his  followers.  And  if  God  pleafes,  he  will  take 
a'  month,  or  a  year,  or  feven  years,  or  but  one  day, 
in  applying  the  work  of  redemption  to  a  foul :  and 
if  it  pleafes  him,  who  fhall  fay  what  doeft  thou  ? 
who  Ihall  controul  him,  or  call  him  to  an  account 
for  any  of  his  operations  ?  It  is  the  part  of  infinite 
'wifdom  fo  to  work,  that  men  fhould  not,  at  prefenr, 
Icnow  the  particular  reafons  of  his  proceedings  -,  it 
is  time  enough  to  know  hereafter.  We  are  to  wait 
with  patience  until  we  have  perfe(5t  deliverance  from 
all  indwelling  fin :  though  we  groan,  being  burden- 
ed wich  the  working  of  corruption,  as  it  is  diiho- 
norable  to  God,  and  interrupts,  us  in  his  fervice,  yef 
we  cannot  be  entirely  quit  of  it,  until  we  put  off 
thefc^tdbernacles  of  flefli. 

A  4'  Yet 


194  ConfeJJbn  of  Sin  after  ^orglvenefs 

Yet  fome  reafons  why  it  is  fo,  may  be  fuggefted.' 
One  may  be  this,  viz.  For  our  inftru^ion.  The  man- 
ner of  God's  working  to  deftroy  fin  by  little  and  lit- 
tle, in  the  prelent  ftate,  feems  to  be  iuited  to  the  na- 
ture of  the  patient.  It  gives  opportunity  to  fee  and 
feel  fomething  of  every  part  of  the  adorning  with 
the  righteoufnefs  and  image  of  Chrift,  before  they 
partake  of  the  ble/Tings  of  his  kingdom  and  glory. 
The  falls  of  chriftiansby  fin,  and  their  rifing  by  re- 
pentance, in  their  journey  toward  heaven,  raifes  a 
greater  relilh  for  Chrift,  and  gives  them  a  fweeter 
lavor  for  his  name.  Travellers  are  apt  to  talk  of, 
and  praife  their  guide  and  kind  helper,  that  has 
carried  them  through  difficult  and  dirty  roads.  Sol- 
diers that  have  been  wounded,  extol  the  valor  and 
(kill  of  their  leader,  when  the  battle  is  over.  $o 
when  chriilians  are  difcharged  from  this  warfare, 
they  will  carry  abundance  of  experience  with  them. 
The  review  of  free  grace  in  their  way  to  heaven, 
will  lead  them  to  fpeak  with  praife  and  admiratioa 
of  their  leader  and  guide  in  the  way.  And  the 
name  ot  Chrift  will  be  lo  much  the  more  precious. 

Yea,  the  way  itfelf.  Is,  in  fome  refpedls,  the  fwee- 
ter. Not  that  fin,  any  fin  is  fweet  to  chriflians,  but 
in  this  flate  of  imperfeflion,  free  grace  appears  the 
more  wonderful  to  them,  by  reafon  of  the  fin  tha? 

dwells 


'  ConfeJJion  of  Sin  after  forghenefs^  ig5 

dwells  in  them.  Every  day  we  are  groaning  under 
the  body  of  death  ;  and  is  it  not  very  wonderful  to 
confider  that  the  fountain  is  ftill  open  to  the  houle 
of  David,  and  the  inhabitants  of  Jerufalem,  for  fin 
and  for  uncleqnnefs  ?  That  the  innumerable  ini- 
quities which  encompafs  us  about,  (hould  caule  the 
virtue  of  Chrift's  blood,  peace,  pardon,  and  recon- 
ciliation, to  rife  higher  and  higher  in  our  efleem  ? 
If  a  rebel  be  taken  from  imder  the  ax,  or  from  the 
gallows,  every  day,  by  the  grace  and  favor  of  the 
prince,  it  would  greatly  enhance  the  goodnefs  of 
the  prince  in  the  efteem  of  the  condemned  rebel. 
O  how  wonderful  are  the  multiplied  pardons  and 
reprieves  of  divine  grace  in  Chrift  !  We  defile  our 
fouls  and  forfeit  our  lives  every  hour,  but  Jefus 
Chrift  walhes  and  pardons  them  !  We  fall  kv^n. 
times  in  a  day,  but  free  grace  raifes  us  up !  We  ex- 
pofe  ourfelves.  to  the  avenging  juftice  of  God,  but 
mercy  interpofes,  and  Chrifl:  procures  a  pardon^^ 
We  have  our  fins,  and  the  various  aggravations  of. 
them,  fet  in  order  before  us,  and  view  all  the  par- 
dons of  free  grace  written  in  the  Lamb's  book  ot 
life,  how  large  and  long,  and  full,  mud  the  account 
of  tree  grace  in,  Chrift  appear  to  be  !  But 

^,     We  ought  to  confider,  what  is  included  in 

cdnfeffing  our  fins  with  a  becoming  fenfe  of,  and 

fo'rrow  for  them  ? 

Aast  1 


Iq6  ConfeJ[fiQJ\  of  Sin  ajier  /orgivene/}, 

I  anfv/er ;  right  confefTion  of  fin  is  a  religious 
penitential  reprefentation  of  our  ,fins  before  God, 
arifing  from  a  fenfe  of  their  infinite  evil  as  they  arc 
againft  him,  and  our  defert  of  the  curfe  threatened 
in  his  law.  The  apoftle  P^ul  tells  us,  by  the  law 
is  the  knowledge  of  fin.  And  a  clear  convidlion 
of  the  reftitude  of  the  divine  law,  chriftians  are 
conftrained  to  cry  >yith  David,  who  can  underfland 
his  errors*  From  the  extent,  ftridnels,  and  fpiritur 
al  nature  of  the  holy,  juft,  and  good  law  of  God^ 
>^e  perceive  our  fins  are  fo  many  that  we  cannot  un- 
derftand  the  number  of  them,  and  fo  exceeding; 
finful,  that  vye  cannot  uoderftapcj  tjie  heinoulnefs 
and  malignity  of  them.  And  therefore  when  we 
have,  been  nev^r  fo  particular  in  the  cpnfeflior^  of 
fin,  we  fhould  conclude  that  there  are  many  others 
which  through  carelefsnefs  and  partiality  to  ourfelves 
we  are  not  aware  of  :  many  that  we  have  been  guilty 
of,  we  have  forgotten  j  fo  that  we  (hall  confefs,  not 
only  particular  fins  which  we  know,  but  in  generaJ>- 
thofe  that  are  unknown,  that  in  many  things  we  all 
offend,  and  who  can  tell  how  often  ? 

This  confefJion  of  real  chriftians," is  a  cbrtfeffion 
of  theii*  own  fins-:    their  want  of  original  righte-^ 
oufnefs,  the  corruption  of  their  whole  nature,  their 
natural  avetfion  to  that  which  is  ipiritually  good, 

and-, 


N 


Confcjfton  of  Sin  after  forgivenejs,  197 

aod  their  incHnation  to  moral  evil :  ajfo,  their  adu- 
al  fins,  of  omiflion  and  commiifior^-,  the  matter, 
the  manner,  and  principle  from  whence  they  come, 
the  guilt  and  many  aggravations  of  them. 

They  wl^l  confefs  the  various  kinds  and  degree? 
of  their  fins ;  the  fins  of  thought,  word  and  deed  ; 
fias  that  are  fecret  from  the  eyes  of  men,  as  well  as 
thofe  that  are  open  to  human  obfervation ;  fins  of 
ignorance,  and  fins  againft  knowledge;  yea,  the 
fins  of  others,  to  which  they  have  been  any  way 
afceflary. 

The  confefiion  is  free  and  deliberate,  arifingfrom 
a  convidion  of  the  infinite  evil  and  malignity  of 
fipj.  It  will  be  attended  with  hard  thoughts  of  theni-, 
fe(ves:  they,  do  not  reft  in  afupeificial  difpleafure 
againft  themfelves,  but  are  deeply  humbled,  and: 
greatly  afflifled  in  their  fouls  for  the  workings  and 
out-breakings  of  pride,  paflion,  peeyifhnefs,  dircon7} 
tent,  unbelief,  and  all  other  out- breakings  of  copjj 
ruption.     They  mourn  for  their  fins  as  heartily  as,- 
ever  they  did  for  any  outward  afflidlions,  and  are  in 
bittetnefs  as>  for  an  only  fon,  Of  a, fir  ft'  born.     They 
abhor  therafelves,  as  by  fin  they  hpe  rp.ndered  thepi-  ^ 
felvca  odio^us  to  the  holy  and  pure  nature  of  God  j , 
and  the  more  they  fce.oi  (he  glory  pL  the  divine-, 

character 


•iVl 


< 


igS  ConfeJJton  of  Sin  after  forglvenefs,        , 

charafler,  the  more  odious  fin  will  appear  to  be. 
This  agrees  to  Job's  confeflion  ot  fin,  chap.  xlil. 
5,  6.  This  alfp  agrees  with  the  remnant  of  Ifrael 
that  Ihould  be  faved,  Ezek.  vi,  9.  and  with  Ifaiah's 
account  of  himfelf,  chap.  vi.  5,  In  right  confeflion 
chriftians  charge  fin  home  upon  them.Ielves,  and 
have  that  repentance  which  is  unto  life  eternal,  ne- 
ver to  b^  repented  of.  Their  minds,  hearts  and 
lives,  are  thoroughly  changed  with  regard  to  fin 
and  duty. 

''  And  fuch  a  confeflion  as  this,  is  a  necefl[*ary  con- 
comitant of  faving  faith.  Vital  union  with  Chrift, 
and  evangelical  repentance,  are  companions ;  and 
there  is  no  evangelical  repentance  difcovered,  with- 
out this  confeflion.  Sin  mull  be  feen  in  its  vilenefs, 
or  it  will  not  be  repented  of.  If  it  is  difcovered  as 
it  is  againft  the  glorious  Majefty  of  heaven  and 
earth,  and  God  is  feen  in  the  glorioufnefs  of  his 
true  character,  it  muft  neceflfarily  be  abhorred  and 
bewailed,  and  men  will  judge  and  condemn  them- 
felves  for  it. 

Besides  -,  they  will  never  have  a  due  fenfe  of  the 
frde  and  rich  grace  of  God  in  forgiving  fin,  unlefs^ 
they  are  brought  to  fuch  confeflion  of  fin.     Thej^ 
f  ee  and  unmerited  grace  ot  God  is  the  original  mo- 

'''-'-■   ' '  '  ver 


Confejfion  of  Sin  afier  forglvemfu  igQ 

ver  in  our  lalvation.  The  work  of  the  Spirit,  in 
renewing  fouls,  enlightening  the  mind  to  fee  the 
glory  and  amiablenefs  of  divine  things,  and  in  bring- 
ing them  to  Chrift  for  a  whole  falvation;  all  thefe 
thbgs  are  merely  of  grace.  But  we  fhall  never  du- 
ly acknowledge  the  riches  of  this  grace,  unlefs  we 
are  fo  convinced  of  fm  and  vilenefs,  as  to  make  fuch 
confeffion.  We  Ihall  not  come  upon  the  bended 
knees  of  our  fouls,  humbly  begging  a  free  pardon^^^ 
merely  for  the  fake  of  what  CbriR  has  done  and 
fuffered,  unlefs  we  fee  fin  as  it  is,  and  groan  after 
deliverance.  .' 

Use  I.  Learn  hence,  that  a  fatisfadlory  evidence 
of  pardon  and  peace  with  God,  i,s  confiftent  with 
the  deepeft  fenfe  of  the  evil  of  fin,  and  felf-condem- 
nation  for  it.  He  that  believes  he  is  without  fin, 
believes  a  lie;  for  all  have  finned  and  come  fhort 
of  the  glory  of  God ;  and  there  is  no  man  that 
lives  but  he  commits  fin.  The  very  nature  of  the 
gofpel  fuppofes  us'  to  be  guilty  every  day,  and  is 
defigned  to  bring  us  to  an  humble,  penitent  confef- 
fion^'of  fin,  and  to  faith  in  the  blood  of  Chrifl,  not 
only  for  pardon,  but  fpr  vidofy,  until  compleat  de- 
iiverance:  and  he  that  coVers  his  fin,  or  endeavors 
to  extenuate  it  before  God,  inftead  of  mourning  for 
it.  ^nd  groaning  under  it,  can  "have  no  gofpel  evi- 
c^'i-  '  '  "    "         dene? 


■2Cb  'Ccnfejpon  of  Sin  after  forgtvimp. 

'(ience  of  pardon  and  acceptance  in  Chrift.  A  cort- 
'icience  divefted  of  a  fenfe  of  the  evil  and  demerit 
of  fin,  is  a  confcience  paft  feeling:  they  have  c6n- 
trafled  an  habit  of  ignorance,  error,  and  harHriefe 
of  heart,  fo  as  to  be  void  of  uneafy  reflexions  'upoA 
their  multiplied  and  grofs  iniquities.  But  the  gof- 
pei  defcribes  reul  chridians  as  hearty  mXDurners  foir 
]Qn  i  yea,  it  exhorts  and  commands  them  to  flee  t6 
Chrift  tor  aftual  pardon  and  cleanfing,  with  hoFy 
indignation  agairtft  themfctves,  with  ardent  defirei 
of  foul  to  have  a  gofpel  peace  reftored  and  tonfir- 
xned,  with  an  increafing  zeal  for  God,* and  abhor- 
rence of  all  fin.  And,  in  this  fenfe,  it  is  blafphemy 
to  fay  that  the  Icripture  evidence  of  faving  grace 
takes  away  the  fenfe  of  fin.  True  chriftians  may 
have  the  fatlsfa(fiory  evidence  of  peace  and  pardon, 
and  .yet  be  greatly  difturbed  in  their  confciences  by 
reafon  of  fin  :  i.  e.  ^ht'j  m:;y  be  fatisfied,  upoh 
fcripture  evidence,  tliat  they  are  forgiven  and  ac- 
cepted of  God,  and  not  forgive  themfelves  for  the 
fin  of  affronting  redeeming  love.  They  may  t^ 
Satisfied  that  tHey  ^i;e  delivlere^  Trc^fn  eternal  w'ratTi^ 
and  not  forgive  themfelves,  fcfut  "jriourn  that  tney 
have  finned  again (l ,  redeemmg  loy^.  They  may 
have  a  juft  fenfe  of  pardbn^^  arid  ye;  a  great  difqui- 
etude  and  mourning;  for  their  inerautude.  There- 
fore  that  dangerous  opTnioh  ofpeacfe  of  cdnfc1^fic5£^i 

with 


Confejfiohof  sin  afier  forgkjenefi,  29  S 

with  great  aiTurapce  o(  going  .to  heaven,  is  to  be 
exploded.     It  is  a  mere  cheat  without  any  fcripture 
foundation.     Under  fuch  a  kind  of  aflurance,  mea 
may  eafily  bolder  themfelves  up,  and  never  be  bur- 
dened with  indwelling  fin,  nor  have  any  tendernefs 
of  confcience  as  to  a  clofc  walk  with  God.     This 
falfe  confidence  tends  to  eat  out  the  bowels  ot  con- 
fcience, and  the  vitals  of  true  religion.    It  is  an  opi- 
nion got  into  the  minds  ot  fome,  but  it  overthrows 
the  mortification  of  fin,  and  an  holy  walk  with  God. 
It  is  quite  of  another  nature  from  that  of  Paul's, 
for  his  faith  produced  triumph  in  Chrifl:,  and  many 
thankfgivings  to  God,  while  he  confefTcd  himfelf 
worfe  than  a  dog,  and  lefs  than  the  lead  of  all  faints. 
He  mourned  under  a  fenfe  of  his  vilenefs,  and  yet 
he  was  perfuaded  that  if  his  earthly  houfe  fnould 
be  diflblved,  he  fhould  have  a  building  of  God,  ar\ 
houfe  not  made  with  hands,  eternal  in  the  heavens. 
And  by  how  much  the  more  fure  he  was  of  his  in- 
terefi:,  by  fo  much  the  more  he  was  burdened  wfth 
fin  J  not  with  the  fears  of  everlafting  deftruftion, 
but  with  a  fenfe  of  the  vile*  nature  and  real  defert 
of  fin,  Rom.  vii.  14,  15.     23. — 25. 

2.  Let  real  chriftians  be  excited  to  make  peni- 
tent confefl?ion  of  all  their  fins,  under  a  fenfe  of 
their  vilenefs^    This  ufe  fiiould  be  liftened  to  by  all 
B  b  the. 


iol  Confeffion  of  3in  after  foYgivenept 

the  members  of  the  vifible  church,   efpecially  by 
thofe  who  hope  to  cat  of  the  bread  and  drink  of 
the  cup  at  the  communion  tabie  the  next  Lord's 
day.     The  plain  inftitution  of  ChriO:,  is  to  decIarB 
and  avow  to  God,  to  your  own  confciences,  and  tor 
the  world,  the  death  of  your  Lord  and  Saviour,  as 
that  which  you  depend  upon  alone  for  pardon  and' 
reconciliation,  and  tor  a  gracious  performance  of  all 
the  promifes  of  the  covenant  of  grace.     You  will 
declare,  by  that  communion,  that  you  are  not  afha- 
hied  of,  but  gfory  in  a  crucified  Jefus,  how  muQh 
foever  he  is  defpifed  by  others.     Hut  there  are  fome" 
profeffed  chrillians  that  feem  to  lie  under  guilt ;  they 
*^'  cover  their  fin,  until  their  moifture  is  turned  int6 
the  drought  of  fummer ;  "  they  ftifle  their  convic- 
tions, and  divert  their  minds  to  fomething  elfe.  They 
do  not  fo  much  as  groan  under  a  fenfe  of  vilenefs. 
Such  as  thefe  would  hide  themfeives  and  excufe  their 
guilt,  rather  than  contefs  and  mourn  for  fin.     Per- 
haps they  hope  to  make  op  all  by  their  reformati- 
ons, which  is  an  evidence  that  they  do  not  take  the 
whole  blame  to  themfeives;  they  are  not  duly  con- 
vinced and  aftiamed  of  themlelves ;  they  do  not  du- 
ly juftify  God  in  his  law,  nor  fubmit  to  fovereign 
mercy  :    they  do  not  refolve  all  their  hopes  into  the 
mere  grace  of  God. 

Now 


Ccnfejfton  of  Sin  after  forgivenefi,  203 

Now,  it  you  would  fanftify  yourfelves,  and  come 
to  the  Lord's  fupper,  with  hope  of  acceptance,  you 
mud  confider  yourfelves  as  poor,  mean,   and  un- 
worthy creatures,  no  way  fit  in  yourfelves  to  fit 
with  the  King  at  his  table.     You  ought  to  have  a 
deep  fenfe  of  fin  in  its  nature  as  well  as  its  confe- 
quences,  in  order  to  exercifegofpel  repentance.  And 
the  only  way  to  enjoy  holy  peace,  and  to  be  duly 
prepared  for  that  folemnity,  is  to  be  fenfible  that 
you  are  naked  and  deformed  creatures  in  yourfelves, 
and  to  look  unto  Chriil  for  righteoufnefs  to  juftify 
and  fanftify  you.     As  there  is  a  body  of  fin  and 
death  that  we  groan  under,  w.e  are  to  call  ourfelves 
to  an  account,  and  bring  all  our  fins  and  lay  tben> 
open  before  God  without  referve.     We  muft  be  fe^ 
rious  and  earneft  with  God  for  fin-fubduing,  an4 
ftrengthening  grace.     Bewail  all  our  patt  carelefs- 
nefs  and  unwatchfulnefs  •,  Examine  our  former  pre- 
tences, and  wait  ujpon  God  for  the  teftimony  of 
the  fpirit.  ^ 

These  exerciies,  my  brethren,  are  adapted  means 
to  bring  us  to  holy  mourning  before  the  Lord,  and 
confequently  to  true  peace  and  comfort.  I  do  not 
wifli  you  nor  myfelf,  thofe  confolations  that  are  not 
accompanied  with  mourning  for  fin,  and  the  abhor- 
rence of  it,  but  pray  that  God  would  give  us  a  gof- 
pql  ktik  Qi  'peace  in  that  way. 

E  b  2  It 


iojL  Confejfion  of  Sin  after  forgivenef. 

Jt  is  now,  and  will  then  be,  a  proper  feafon  to 
ccnfider  of  the  blefiPednefs  of  a  pardoned  condition. 
If  a  prince  fhould  take  a  malefactor  that  was  con- 
demned to  exquifite  torture  for  only  forty  years,  and 
difcharge  him  from  all  his  pains,  would  it  not  beef- 
teerr;cJ  an  inftance  of  wonderful  grace  ?  But  fuppofe 
this  prince,  by  an  a6t  of  grace,  Oiould  pardon  a  man, 
•who  was  condemned  to  be  tormented  a  thouland 
years,  and  give  him  a  life  in  perfect  health  and  eafe> 
ivith  aJt  the  honors  and  acclamations  of  men  and 
flngels  ?  Yef,  even  all  this  would  be  but  the  fhadow 
of  grace,  compared  with  the  love  and  grace  of  God 
in  Chrifl:  Jefus,  in  the  free  pardon  and  acceptance 
of  a  miferable  and  feU-ruined  finrer-,  for  in  jufti- 
fication  he  is  not  only  freed  fram  the  condemning 
guilt  of  all  his  fins,  but  (hall,  at  laft,  ftand  up  in 
heaven  acquitted  by  divine  juflice,  for  ever !  O  how 
infinitely  defirf:b!e  is  it,  to  be  dehvered  from  an  eter- 
nal debt,  and  entitled  to  an  eternal  kingdom  of 
blcfiT^dnefs  I  And  if  we  had  now,  or  fhould  have  on 
the  communion  fabbath,  a  juft  fenfe  of  the  blefTcd- 
fitfs  of  fuch  a  (late,  we  fiionld  fay,  truth  Lord,  with 
full  and  frank  cohfeiTion,  holy  mourning,,and  abhor- 
rence ot  all  our  fins,  and  fhould  ripen  for  that  ftate 
and  world  where  there  15  no  fin  .nor  forrow  for 
evermore, 

SERMON 


SERMON    X. 

Chrift's  different  Treatment  of 
''^'-       different  Believers. 

MATTHEW    XV.    27. 

truth  Lord:  yet  the  dogs  cat  of 

the  crumbs  which  fall  from   their 
Maflers  table. 


1^})^^W>  PON  thefe  words  1  have  already  pro- 
mvWii  ^^^  ^^^'^  '^''^  chriftians  will  confefs  their 
^^^  fins,  with  a  fenfe  of,  and  forrow  for 
IW^®  them,  though  God  has  forgiven  them. 
I- have  alio  obferved  what  is  included  in  the  confefli- 
cn  of  fin,  in  the  fenfe  of  the  propofition,  and  con- 
fiOered  fome  reafons  why  real  chriftians  are  not  per- 

feaiy  freed  from  all  fin  in  this  life, 

11; 


2o6  Chrijl's  different  Ireaiment 

II.  We  are  now  to  conficler  that  God  treats  real 
chriftians  very  differently  in  their  pilgrimage  thro* 
this  world.  It  is  very  true,  the  mafter  of  the  houfe 
owns  them  all- as  members  of  the  family  :  he  bears 
a  moft  endearins  and  entire  affedion  to  thera.  His 
love  to  them  will  awaken  care,  call  forth  power, 
engage  wifdom,  and  ftick  at  no  pains,  nor  expence, 
tecaufe  cl-i^y  are  precious  in  his  fight.  He  exercifes 
a  fpecial  providence  over  them,  and  is  as  tender  of 
them  as  the  apple  of  his  eye. 

Nevertheless,  there  is  a  great  difference  in  his 
difpenfations  towards  them  in  this  world.  He  has 
a  table  fpread  and  furnifhed  with  bread  and  wine, 
where  fome  are  fed  like  fo  many  young  princes  at  a 
^  king*s  table,  and  the  King  of  kings  ferves  them, 
and  bids  them  welcome.  And  there  are  crumbs 
which  fall  from  the  table,  for  dogs.  Some  are 
cloathed  in  fear  let,  a§  it  were,  with  rich  ardornings, 
and  fit  with  Chrift  at  his  royal  table  :  Chrifl  fit§ 
with  them,  to  fee  that  nothing  be  wanting  -,  fits  and 
^i^s  tbein-  welcome  •,  fits  and  receives  their  petiti- 
ons, while  his  fptkenard  feijds  forth  the  fmcll  there- 
of;  their  hearts  are  broken,  their  love  and  defire 
.enflawed,  and  Chrift  e.fteems  himfelf  honored  there- 
by,* But  others,  that  are  at  the  feet  of  thrift,  un^ 
dfr  the  table,  waiting  in  an  humble  manner,  to  re- 
ceive 


tf  different  BelieveYs,  ^^7 

ceive  a  drop  of  honey,  or  one  cfunfib  of  the  bread 
of  life.  Both  are  at  the  table  of  ordinances ;  they 
are  diligently  attending  all  inftituted  means,  through 
which  Chrift  communicates  the  fpecial  benefits  of 
redemption.  They  are  at  the  table,  ready  to  receivd 
any  favor  that  the  Maftcr  of  the  feaft  will  be  plea- 
fed  to  give  them.  ^ 

O  that  we  may  follow  hard  after  Chrift  in  all  his 
holy  inftitutions  I  If  we  follow  him,  his  grace  will  tall 
upon  us :  if  we  lift  up  our  hands  in  his  name,  if 
we  truly  regard  Chrift  in  his  word,  his  ordinances 
and  providences,  our  fouls  fhall  be  fatisfied  as  with 
marrow  and  fatnefs.  There  is  that  in  a  glorious 
Chrift,  and  communioa  with  him,  which  gives  a^ 
bundant  fatisfadion,  though  real  chriftians  may  be 
very  differently  treated.  Different  treatment  is  to 
be  expefted  :  there  are  fathers  and  children,  yoimg 
men  and  babes  in  Chrift,  and  he  has  fome  portion,' 
lome  bleffing  for  each  of  them  according  as  he  fees 
beft,  either  on  the  table  or  under  it.  There  be 
ftars  of  the  firft  and  fecond  magnitude  in  the  chrif- 
dan  hemifphere :  There  be  veffels  fmail  and  great, 
cups  and  flagons  in  God's  houfe,  but  all  are  fatten- 
ed as  with  a  nail  in  a  fure  place.  All  are  in  the  way 
to  heaven  :  they  are  planted  in  the  vineyard,  and 
thefced  of  grace  is  planted  in  them  :  the  plants  are 

growing 


4o8  Chriji's  differtnt  Treatment 

growing  towards  a  ripenefs,  but  one  is  like  a  rofe 
karcely  blown,  and  another  is  like  a  tall  cedar  of 
Lebanon.  It  is  hue  tiie  breaking  of  the  day  with 
one,  while  it  is  the  fhining  of  the  meridian  Sun 
with  another.  Abraham,  who  was  ftrong  in  faith, 
and  daggered  not  at  the  promile  of  God,  was  once 
but  a  chilJ,  and  of  a  fearful  fpirit.  Divine  mani- 
fefiations  are  to  fome,  but  as  a  drop  of  dew  from 
the  womb  of  the  morning,  whilfl  they  are  to  oth- 
ers, like  a  Tea  that  fwells  and  overflows  the  banks. 
One  is  wreflling  with  God  in  prayer  for  a  crumb 
that  fails  from  the  table,  and  another  is  upon  the 
mount,  admiring  and  praifing  God  ;  but  the  former 
importuning  for  mercy,  like  the  woman  in  our 
text,  is  reprefented  as  overcoming  at  lafl,  Cant.  iv.  9. 

.  Hence,  the  fpiritual  kingdom  of  Chrift  is  upon 
the  increafe.  His  happy  government  (hall  be  enlar- 
ged without  end,  Ifa.  ix.  7.  His  kingdom  fhall 
grow  in  heaven  itfelf :  glory  and  peace  will  afcend 
in  continuance,  and  never  come  to  its  full  height. 
Our  glorious  Head  will  always  be  drawing  his  liv- 
ing members  nearer  and  nearer  to  him.  He  has  by 
his  death,  ever  fmce  his  afcenfion  to  the  right  hand 
of  power,  been  drawing  fouls  to  himftlf.  The 
faints  at  Rome,  the  faints  at  Corinth,  the  faints  at 
Ephefus,  the  faints  at  Philippi,  the  faints  in  Afia, 

the 


af  dlferent  Belie-veru  209 

the  fliints  in  Europe,  the  faints  in  Americc^,  i.he 
faints  of  one  particular  church  and  another,  are,  in 
unknown  thoufands,  gone  up  above  the  ftars,  and 
gre  fliining  in  robes  of  light  and  glory  before  the 
throne.  Our  glorified  bead  will  never  fleep,  before 
his  Father's  houfe  is  filled;  never  ceafe  drawing 
fouls  to  himfelf,  until  all  his  numerous  offspring  are 
yp  under  one  roof.  Heaven  is  a  growing  family. 
The  Lord  of  the  harveft  -has  been  gathering  in  his 
(heaves,  from  the  field  of  the  church,  into  the  p.a- 
radife  above,  ever  fince  the  death  of  Abel. 

III.  The  lead  favors  from  Chrifl,  in  a  way  of 
fpecial  love,  are  incomparably  more  to  be  defired 
than  any  other  thing  whatever.  The  woman  not 
only  confefTed  that  (he  was  as  vile  and  worthlds  as 
a  dog,  but  difcovered  her  great  efleem  and  regard 
to  the  lead  things  that  Jefus  Chrift  bellows  as  pledg- 
es of  his  love.  The  very  crumbs  which  fail  from 
his  table,  ^re  more  to  be  defired  than  any  creature 
enjoyment  without  his  blefling.         Obferve  here. 

I.  Any  thing  that  has  refpeft  to  Jefus  Chrifl,  is 
defirable.  Any  thing  that  feems  to  belong  to  his 
friends,  real  chriftians  are  in  love  with.  They  ?re 
not  in  love  with  the  fins  that  cleave  to  them,  and 
are  a  dead  weight  upon  them,  but  they  love  every 
C  G  thing 


210  The  valuahlenejs  of  the  leajl  fpectal  Favor, 

thing  that  is  properly  theirs.  They  are  ready  to 
take  hold  of  the  fkirt  of  him  that  is  a  Jew,  as  a 
little  child  lays  hold  of  its  mother's  (kirt  to  go  with 
her,  under  an  apprehenfion  that  God  is  with  them. 
So  when  the  ordinances  of  God  are  at  the  lowed, 
and  leaft  fet  by,  and  the  houfc  and  worlhip  of  God 
feems  the  moft  neglefled  and  defpifed  by  the  world, 
even  then  they  are  truly  amiable  in  the  eyes  of  all 
that  are  truly  fanflified.  The  difadvantages  of 
worldly  contempt  makes  the  lioly  inftitutions  not  at 
all  the  lefs  amiable.  If  the  church  is  in  the  moft 
afflifled  ftate,  and  the  difcipline  of  it  is  going  to 
ruins,  yet  they  take  pleafure  in  her  ftones,  and  fa- 
vor the  duft  thereof.  They  are  fo  afFedionately 
concerned  for  her,  as  to  wait  for  the  falvation  of  the 
Lord,  The  very  rubbifn  of  Zion  is  dear  to  them  ; 
it  is  not  like  common  earth  •,  not  becaufe  the  duft 
is  holy,  as  the  papifts  foolifhly  imagine,  but  becaufe 
he  dwells  there,  who  loves  the  gates  of  Zion  more  than 
ell  the  dwellings  of  jacoh.  The  Ifraelites  carried 
their  harps  with  them  when  they  were  carried  away 
captives  into  Babylon,  being  in  hopes  they  might 
again  have  occafion  to  ufe  them  in  the  worfhip  of 
God,  as  they  had  been  wont  to  ufe  them  in  tuning 
the  fongs  of  Zion.  God*s  people  carried  Jofeph's 
bones  from  Egypt  to  Canaan,  not  becaufe  there 
was  any  peculiar  virtue  in  them,  as  fome  of  the  de- 
luded 


^e  valuabUnefs  of  the  leajl  fpmal  Favor,  211 

luded  papifts  conceit  there  is  in  the  bones  of  fomc 
of  the  faints,  but  becaufe  Canaan  was  the  land  of 
promife,  the  pUce  which  God  had  chofen  for  his  fpe- 
cial  refidencc.  Real  chriftians  would  love  the  ground 
that  Chrift  treads  on,  not  becaufe  the  ground  is  re- 
ally holy,  as  if  its  nature  were  altered,  but  becaufe 
of  the  excellency  of  the  perfon  that  had  been  upon 
it.  And  any  thing  that  has  the  leaft  refpcd  to  the 
Lord  Jefus  Chrift  is,  for  that  reafon,  defireable. 

2:  The  meaneft  offices  done  to  Chrift,  they  pre- 
fer to  the  moft  honorable  offices  done  to  any  crea- 
ture. The  woman  that  had  been  a  notorious  fin- 
ner,  when  fhe  was  brought  to  Chrift  lavingly, 
thought  it  was  incomparably  more  defirable  to  be- 
ftow  the  beft  (he  had  upon  him,  and  to  wafli  his 
feet  with  tears,  and  wipe  them  with  the  hairs  of  her 
head,  than  any  office  ftie  could  do  to  the  greateft 
worldly  monarch,  Luke,  vii.  37,  38.  Real  chrifti- 
ans efteem  the  moft  coftly  things  laid  out  for  Chrift 
well  beftowed.  A  due  fenfe  of  unworthinefs  and 
forrow  of  heart  for  fin,  their  high  efteem  of,  and 
love  to  Chrift,  and  defire  of  his  favor,  will  incline 
them  to  do  their  utmoft  to  honor  and  Icrve  him. 
The  woman  that  had  been  difeafed  with  a  preter- 
natural effufion  of  blood  for  twelve  years,  really 
thought  it  more  defirable  to  touch  his  deaths,  than. 
C  c  a  ta 


zii  lie  valuahlenefi  of  the  haft  f^u'ial  Favor, 

to  be  cloathed  with  embroidered  rkiment,  arid  fit  in 
kings  palaces,  Mat.  ix.  21.  Mary  Magdalene,  who 
faw  and  conferred  with  two  angels,  who  appeat'ed 
in  white  robes,  had  fuch  an  afFedion  for  Chrift,  that 
file  could  not  be  content  unlefs  Ihe  migh:  embrace 
his  dead  body  in  her  arms,  John  xx.  15.  Even  the 
company  of  holy  angels  will  not  fatisfy  nor  refrefh 
real  chriftiaris  when  they  are  feeking  after  ChriO. 
They  will  ftoop  low,  even  to  the  meaneft,  if  they 
may  get  a  fight  of  him,  or  be  furthered  to  do  him 
any  fervic^.  The  winding-flieec  and  torn  body  of 
Chrift,  were  fo  dear  to  Jofeph  of  Arimathea,  that 
he  provided  fine  linen  arid  fpices,  Embalmed  his  bo- 
dy^  arid  laid  it  in  his  own  new  fepulchre,  John  xix. 
38 — 42.  Selt-denying  afFedtion  unto  Chrift,  will 
quit  any  thing  to  him,  that  he  calls  for,  or  needs, 
as  Joleph  quitted  his  own  grave  to  him. 

3.  The  rebukes  of  Chrifl:  are  preferable  to  the 
applaufe  of  the  world.  Chrifl:  foriietimes  deeply 
wounds  the  confciences  of  Chriftiaris,  arid  forely  af- 
flicts them  other  ways  ;  but  thefe  wcundS  are  pro- 
duct ve  of  xt-^  good  and  inward  comfort.  His  a- 
gency,  by  his  Word  and  providerice,  are  fometimes 
as  fnarp  as  a  fword  thruft  into  the  body  :  it 
reaches  unto  the  fenfitive  and  intelleftual  foul. 
But  when  the  hearts  of  Chriflians  are  properly  bro- 
ken 


The  vahaUenefs  6f  the  ledji  fpeeUl  Favor,  21;^ 

ken  arid  humbled ;    wheri  they  accept  the  punifli- 
ment  of  their  iniquity,  he  fpeaks  peace.     What  a 
wondet-ftil  eifprefiion  is  that  concerning  Ephraim, 
when  he  was  to  bewail  his  folly,  Jer.  xxxi.  20w 
Wh^ri  Chrift  is  laid  to  fpeak  againft  his  people,  the 
meaning  is,  that  he  threatens  and  rebukes  them,  yec 
even  then  hislove  and  tendernefs  is  the  fame  as  at  other 
times:    he  retains  the  affedion  of  a  father  and  a 
friend.  And  you  will  find  him  forely  affli(5ting  them 
fbr  their  declenfions,  and  yet  fee  how  his  compani- 
ons wrought  for  themi  Hof.  xi.  7,  8.     His  mercy 
interpofes,  and  his  heart  is  turned  from  wrath  to 
kindneft.     He  is  more  ready  to  be  reconciled  than 
we  are  ;    mdre  ready  to  give  peace,  and  the  tokeni 
of  his  favor,  than  chriftians  are  to  receive  them, 

4*  The  crols  of  Chrift  is  more  defirable  than 
the  crovirns  and  kingdoms  of  this  world.  It  is  true, 
the  crofs  ot  Chrift,  many  affiiaions  and  fufterings 
which  chriftians  undergo  in  the  fervice  ot  Chrifti 
aie  very  bitter  to  the  tafte,  but  they  leave  a  blefled 
fweetnefs  in  the  heart,  which  is  like  oyl  to  a  lock» 
and  makes  things  go  eafy.  The  bittereft  crols  fweata 
out  a  precious  and  fragrant  fmell,  which  caufes  true 
chriftians  to  rejoice  ia  tribulation,  yea,  to  count  it 
all  joy  when  they  fall  into  diverfe  temptations* 
Saints  tafte  heaven  in  the  crofs.  Though  there  is  no 

afflid:ion 


214  Tl^e  valuablenefs  of  the  Itajl  fpeclal  Favor, 

afflidibn  joyous  in  itfelf,  yet,  if  Chrifl.  be  feen  in  it, 
we  (hould  rejoice  in  the  midft  of  rifling  and  plun- 
der. A  dejecfted  Ipirit  is  beneath  chriftian  princi- 
ples. Paul  in  his  word  outward  condition,  rejoiced 
exceedingly.  A  true  chriftian  is  the  world's  wonder. 
They  are  dead  to  worldly  alurements  and  interefts, 
to  worldly  terrors  and  reproaches,  and  therefore  can 
fay  with  the  apoftle,  Gal.  vi.  14.  Yea,  the  very 
worft  crofs  of  Chrift ;  the  fhame  and  reproach  of 
Chrifl:  is  Iweeter  than  the  honors  and  riches  of  the 
world,  or  the  glories  of  a  kingdom,  Heb.  xi.  24, 
27.  Real  chriftians  will  endure  hardfliips  and  dif- 
grace,  and  the  moft  calamitous  circumftances  for 
Chrift,  rather  than  gratify  the  flcfh  with  an  en- 
joyment of  all  the  grandeur,  affluence,  and  fenfual 
pleafures  of  a  pompous  court.  They  are  like  ra- 
cers that  look  forward,  look^fF  from  fin,  and  lelf, 
and  worldly  alurements  and  terrors,  and  from  every 
thing  that  would  pull  them  back,  and  look  unto 
Jefus,  the  fuffering  Saviour,  for  grace  and  ftrength 
to  follow  his  example.  And  they  find  as  much  folid 
pleafure  in  fuffering  for  Chrift,  as  perfecutors  feel  of 
pain  in  perfecuting  them.  Nebuchadnezzar  had 
much  more  torment  in  perfecuting  the  three  chil- 
dren, than  they  had  in  the  fiery  furnace.  There  is 
great  pain  in  perfecuting :  the  pride  of  perfecutors 
hearts  makes  their  indignation  boil  over  •,  it  chang-! 

cs 


The  valuahlenefs  of  the  hajl  fpeclal  Favor.  215 

cs  the  form  of  their  vifage  :  but  there  is  joy  un- 
fpeakable  and  full  of  glory  in  being  perfeculed  tor 
Chrifl:  and  righteoufnefs  fake, 

5.    The  very  defertions  of  Chrifl:  are  preferable 
to  the  prefence  of  this  world.  The  hidings  of  God's 
face,  indeed,  is  a  fore  trial  to  a  chriftian.     ^hou 
did^  hide  thy  face^  and  I  was  troubled^   fays  the  Pfal- 
mift;     When  the   fun  lets,  night  certainly  follows, 
and  the  moon,  and  all  the  ftars  cannot  make  it  day, 
God  often  takes  away  bolder  and  pillow,  whereon 
chriftians  have  lain  down  and  gone  to  Qeep.     He 
^vithdraws  a  fweet    fenfe   of   his  fpecial    prefence. 
Hence  they  are  forely  troubled,  and  wither  like  a 
flower  that  has  loft  its  fap.     Yet,  at  the  fame  time, 
being  fenfible  of  defertion,  they  have  a  good  fort  of 
communion  with  God.     I  cried  to  thee^  0  Lord:  and 
unto  the  Lord  J  made  fupplication.     What  profit  is 
there  in  my  bloody  when  I  go  down  into  the  fit  ?  Shall 
the  dujl  prai/e  thee  ?  Shall  it  declare  thy  truth  ?  Hear^ 
O  Lord,  have  mercy  upon  me  •,  Lord^  be  thou  mine  help- 
er:    When  God  in  wifdom  and  righteoufnefs  turns 
from  them,  they   will  pray  with  the  more  earneft- 
nefs.     Defertion  is  like  a  file  to  rub  off  the  ruft-, 
and  rouze  them  from  a  date  of  indolence.     This 
will  excite  them  to  call  themfelves  to  an  account, 
and  to  lay  themfelves  at  God's  foot  as  humble  fup- 

plicants 


-  21 6        ,.  The  vnluahkmfs  of  tU  leajl  fpect^l  Fa>o^r, 

plicants.  They  will  argue  the  c^fe,  jand  plead  wi^th 
God  for  their  lives.  They  will  wait  for  an  anfwer 
of  peace,  and  rely  upon  the  mercy  of  God  inChrifl-. 
Now,  if  we  rightly  confider,  we  muft  conclude  that 
under  fenfible  defertion,  chrilVianshave  fenfiblecom- 
munioa  with  God.  Chrifl:  efteems  it  fo,  and  therife- 
fore  he  calls  them  to  come  boldly  to  the  throne  ot 
grace.  Cant.  ii.  14.  Defertion  is  exceeding  bitter 
to  real  chriftians.  /  opened  to  my  beloved^  but  my  be- 
loved had  withdrawn  bimfeif-,  and  was  gone :  my  Joul 
failed  when  he  fpake :  I  fought  him^  but  I  could  not  find 
him :  1  called  him^  but  he  gave  me  no  anfwer.  They 
have  bitter  refiedions  for  ftiiling  divine  iniprefllon;p, 
and  are  ready  to  di€  with  forrow :  yet,  even  that 
death,  for  the  ahfence  of  ChriH:  has  comfort  in  it. 
They  have  communion  with  Chrift  in  felt  deferti- 
Ofls.  They  way  afl<  the  watchmen  after  Chrifl, 
and  charge  the  daughters  of  Jerufalem  to  commend 
them  to  God  in  their  prayers.  They  may  be  fick 
of  love  for  Chrift,  and  dcfcribe  him  as  having  the 
concurrence  pf  every  thing  in  him  as  Mediator,  to 
,  make  him  truly  amiable  in  the  eyes  of  thofe  that 
are  truly  enlightened. 

Use  I.  Learn  hence,  the  lead  meafure  of  laving 
grace,  has  the  nature  of  grace  in  it.  The  crumbs 
which  fall  from  the  matter's  table  have  the  nature 

ot 


The  valuablcnefs  of  the  leaft  fpecial  Favor,  217 

of  bread.  The  leaft  difcovery  of  friendfhip  and 
favor  with  God  •,  the  leaft  crumb  of  fpecial  love,  is 
however  (pecial  love.  Some  dejeded  chriftians  may 
be  ready  to  fay,  "  alas !  I  have  not  the  heart  of 
Chrift,  like  David  ;  nor  the  ftrong  faith  of  Abra- 
ham, to  offer  up  my  fon  at  the  call  of  God.  I  have 
not  the  burning  zeal  of  Mofes,  to  wifh  my  name 
blotted  out  of  the  book  of  life,  that  God  might  be 
glorified.  I  have  not  the  fervent  love  of  Paul  :  I 
find  myfelf  eafily  befet  and  entangled  with  the  lufts 
of  the  flelli,  of  the  eye,  or  of  the  pride  of  life. "  But 
fuppofe  Jefus  Chrift  (hould  feaft  fome  of  the  chil- 
dren of  God  at  his  table  this  day,  and  treat  them 
as  the  children  of  the  great  King  ?  Will  it  not  be 
well  done  ?  May  he  not  treat  his  own  fons  and 
daughters  very  differently  without  offence  ?  And  if 
you  lie  at  his  foot  to  pick  up  the  leaft  crumb  of 
fpecial  mercy,  while  fome  are  feafted,  will  not  all  be 
well  ?  The  loweft  room  in  heaven  •,  the  loweft  mea- 
fure  of  faving  grace,  is  grace  :  the  leaft  divine  ma-  ^ 
nifeftation,  is  a  manifeftation  :  the  leaft  drop  of 
rain  is  as  truly  water,  as  the  whole  ocean.  '  One  ray 
of  the  fun  is  light,  and  of  the  fame  nature  with  the 
light  pf  noon  day.  So  the  leaft  ftirring  of  grace 
in  the  heart  is  grace,  as  well  as  the  ftronger  exerci- 
fes  of  it.  The  love  of  God  fhed  abroad  in  the' 
locate  under  an  ordinance  upon  earth,  is  of  the  fame 
D  d  nature 


2l8  The  valuahlenefs  of  the  leaji  fpeclal  Paver, 

nature  with  gracious  exercifes  in  heaven.  Charity^ 
or-difinterefted  love,  never  failetb.  Now  we  know 
i-ut  in  part  \  hut  when  that  which  is  prfeEi  is  come^ 
that  which  is  in  part  fhall  h  done  away.  Jefus  Chrift 
gives  no  ground  of  difcouragement  under  your 
weaknels  and  wounds :  rely  upon  that  word  of  his 
and  plead  it,  Mat.  xii.  20.  Chrift  will  not  crufh, 
but  ftrengthen  and  bind  you  up.  If  you  have  but 
little  light,  life,  and  fervor,  and  this  attended  with 
the  fad  remains  of  offenfive  infirmities,  and  juQ: 
ready  to  expire,  Chrift  will  not  extinguilh,  but  che- 
rifti  and  kindle  it  into  a  flame,  and  perfe6l  it  in  glo- 
ry. He,  with  the  tendereft  compafTions,  will  ftoop 
down,  and  with  his  arms  of  love  clafp  you  round, 
and  keep  you  from  finking  into  the  pit  of  utter  de- 
fpair.  He  will  heal  the  broken  in  heart,  and  hind  up 
their  wounds.  Heaven  is  to  be  inhabited  by  thole 
that  have  the  fmalleft  beginning  of  grace  upoa 
earth.  Humble,  wounded  hearts,  fhall  be  healed 
by  the  confolations  of  the  holy  fpirit.  Chrift  will 
gather  his  banifhed  ones  in  his  arms,  and  like  a 
Ikilful,  faithful  Surgeon,  put  the  broken  bones  in 
their  proper  places,  and  bind  them  up.  Little  chil- 
dren are  eafily  frighted ;  and  fome  chriftians  arc 
often  diftreffid  with  fear,  at  the  fudden  noiie  of  war, 
and  fometimes  are  frighted  by  that  which  is  ground 
©f  encouragement.  But  Chrift  puts  no  weak  chri- 
ftians 


The  valuablenefs  of  the  Uajl  fpedal  Favor,  219 

(lians  out  of  their  wits  with  the  fhout  of  armies. 
He  neither  fets  up  nor  manages  his  kingdom  in  the 
foul,  with  violence  nor  outward  pomp,  but  with 
meeknefs  and  love.  O  what  bowels,  what  drivings 
of  heart,  touched  with  the  forrows  of  weak  believ- 
ers, are  in  our  Lord  Jefus  Chrifl  I  His  pity  is  mo- 
ved toward  them,  Mat.  ix.  36.  He  (hows  a  mofl: 
wonderful  concern  for  them,  that  they  may  not  be 
milled,  nor  expofcd  to  danger.  He  will  not  fee  a 
chriftian  fweat  and  wreftle  under  heavy  burdens,  and- 
crying  for  help,  without  having  his  bowels  turned 
within  him.  The  heart  of  Jefus  Chrift  is  infinitely 
more  tender  and  ready  to  help,  than  the  tcndereft 
mother  is  to  help  a  drowning  child. 

2.  Learn  hence,  none  (hould  dcfpife  the  day  of 
Xmall  things.  The  beginning  of  the  fecond  temple 
was  fmall  and  mean  in  appearance,  which  made  ma- 
ny undervalue  it,  though  the  glory  of  it  far  excee- 
ded that  of  the  firft  when  the  work  was  finifhed. 
When  the  fuccefs  appeared  in  finilhing  the  temple, 
then  it  was  acknowledged  an  admirable  work  of 
divine  wifdorn  and  goodnefs.  Great  and  glorious 
•events  often  fall;  out' from  fmall  beginnings.  The 
indignation  that  a  poor  woman  once  fhew  againft 
idolatrous  worfhip,  foon  grew  up  into  armies  and 
garments  rolled  in  blood.  The  glory  of  the  church 
•jlw  D  da  "    '  whic^^ 


2 2d  Tl?c  valuabknejs  of  the  Itdjl  J^ectal  Favar, 

Nvhich  IS  yet  to  come,  will  arife  from  fmall  begm- 
Tiings  J  perhaps  like  the  attempt  of  fome  noor  wo- 
mah.  Could  we  fee  bat  only  ti  few  fo  felf-denied 
as  to  quite  give  up  worldly  profpefts  tor  reforming 
the  government,  dodrine  and  worlhipof  the  church 
m  New-England,  it  would  give  ground  of  hope 
that  feme  great  and  good  things  would  foon  tollow; 
trhis  might  be  as  a  barrier  to  our  new  fcttlements, 
againft  the  many  errors  and  corruptions  that  are 
come  in  like  a  flood  upon  us  already.  A  few  wife- 
ly and  heartily  engaged  to  revive  chriftian  difcipline, 
might  foon  make  the  wildernefs  blofibm  as  a  rofe, 
•fend  beome  a  fruitful  field,  and  a  pleafantland.  The 
great  Mediator,  who  is  exalted  head  over  all  things 
to  the  church,  may  derive  a  world  of  glorious  e- 
Vents  from  as  fmaH  beginnings  as  the  blowing  of  a 
ram's  horn,  or  the  jaw-bone  of  an  afs.  Chrift  can 
put  forth  his  power,  when  fome  feW  chriflrians  will 
give  up  name  and  all  for  hi?  caufe,  and  work  by 
them  until  he  has  ellabiifhed  his  houle  in  the  top  of 
the  mountains,  and  exalted  it  above  the  hiHs. 

So  God  works  upon  particular  fouls,  frdm  fmall 
'beginnings,  and  brings  about  a  train  6f  gracious 
tjvents  in  their  favoi*.  A  grain  of  muftard- feed  may 
become  a  great  tree,  of  many  branches.  •  The  leaft 
degree  of  faving  grace  will  rife  up  to  'everfaftilig 
'  .  Ufc 


.    Thg  vahahleaefi  of  the  Uaji  f pedal  Favor »  221 

life.  A  crutiib  of  divine  love  picked  up  under  the 
table,  may  be  a  mean  of  preventing  or  delivering 
fronn  many  fore  temptatioHS :  it  may  be  foliowed 
with  a  long  train  of  rkh  awd  foul-reviving  comforts : 
it  may  lay  the  foundation  for  new  and  foul-ravifti- 
ing  protpe6ls  :  it  may  prove,  in  its  confequences, 
tnofc  eftabnfhing  and  ftrengthning,  than  many^other 
fcafons,  when  perfons  fit  Hke  the  children  of  prin- 
ces at  the  king's  table, 

3.  It  the  Icaft  favors  from  Chri^  are  preferable 
to  all  other  things,  then  wbat  muft  Chriil  himfelf 
<be  ?  Has  he  made  every  thing  defirable  that  comes 
from  his  hand,  to  real  ehriftians  ?  Surely  then,  he 
muft  be  a  wonderful  perfon :  there  muft  be  two  dt- 
ftind  natures  united  in  one  perfon,  and  his  true  cha- 
rafter  muft  be  ftrperlatlvely  excellent ;  otherwiTe  he 
t:ould  not  have  had  fuch  merit  in  his  obedience  and 
lufferings,  as  to  render  every  thing  defirable  that 
comes  from  him.  And  truly  there  Is  fuch  an  ex- 
"celltncy  in  his  complex  charafler,  that,  had  thedam- 
"rieSin  "hell  a  favory  knowledge  of  it,  they  could  not 
t)tit  6ft-eerri  and  love  it.  It  is  for  want  of  a  nature 
ftiited  to  fo  glorious  an  objeft,  and  fpiritual  difcer- 
nvngof  Its  real  excellencies  that 'kefeps  them  from  be- 
ing ravl  died  into  love.  He  could  fead  captive  all 
ih  hefi,  with  the  iovcKtiefs  of  his  perfon  and  coun- 
*  '  tenancc 


2i2  The  valuahknefs  of  iht  leq/i  /fecial  Favor, 

tenance,  had  they  eyes  to  fee  him.  For  he  is  white 
Gild  ruddy ;  there  is  in  him  the  fum  and  eflence  of 
all  beauty  and  majefty.  He  is  white  in  the  fpotlels 
innocence  of  his  life,  and  ruddy  in  the  bloody  iuf- 
ferings  he  went  through  at  his  death  ;  white  in  hi$ 
glory,  as  God,  and  ruddy  in  his  alTuming  the  na- 
ture of  man  j  white  in  his  tendernefs  towards  his 
people,  and  ruddy  in  his  terrible  appearances  againft 
his  and  their  enemies. 

How  amiable  therefore  is  the  Lord  Jefus  Ghrift  in 
his  perfon  and  properties  !  Well  might  the  apoftle> 
after  many  years  acquaintance  with  him,  cry  out, 
»tea  douhtleJSy  and  I  count  all  things  but  lofs^  for  the  ex- 
cellency of  the  knowledge  of  Cbriff  Jefus  my  Lord,  If 
the  gofpel,  which  proclaims  peace  and  pardon  by 
grace,  is  the  unfearchahle  riches  of  Chriji^  then  how  un- 
fearchable,  rich  and  glorious  mull  Chrift  himfelf  be, 
who  is  the  great  fubjed  of  the  gofpel  ?  His  excel- 
lency tranlcends  the  conceptions  of  angels  :  it  it 
boundlefs  and  infinite.  It  is  the  excellency  of  an 
immenfe  Being,  united  with  the  mod  excellent. crea- 
ture ihat  ever  God  made.  No  man  can  tujly  know 
and  teach  his  excellencies.  JVhat  is  his  name^  if  thett 
.canft  tell?  Who  can  find  him  out  unto.perfe,(5lion  ? 
tiSuch  knowledge  is  too  \yonderful  forjus:  we.muft 
, therefore  adore  and  acquiefce  in  what  we  cannqc 

Ci)mprehen^ 


the  valuahhnefs  of  tht  leajl  fpeclal  Favor,  22^ 

comprehend.  It  is  an  awful  and  delightful,  an  ama- 
zing, boundlefs,  and  bottomlefs  fubjeft!    Who  is 
able  fully  to  declare  his  natures,  perfeaiions,  and 
union  ?  And  what  aftonilhing  grace  is  this  1    May 
fuch  poor,  felf-ruined,  unworthy  creatures  as  we,  lie 
at  his  feet,  and  pick  up  crumbs  which  fall  from  his 
table  ?  O  what  condefcention,  that  he  gives  us  leave 
to  truft  in,  and  to  love  himl    What  a  favor !  That 
fuch  an  excellent  perfon,    fuch  an  infinite  lover, 
fliould  come  within  the  circle  of  our  love!    His 
love  and  goodnefs  muft  neceflarily  tranfcend  the 
narrow  comprehenfion  ot  creature  knowledge  1    It 
is  much  to  be  defired  that  poor  finners  would  feek 
after  the  grace  of  our  Lord  Jefus  Chrift.     If   it 
were  fuppofeable   that  a  perfon  (liould  have  rege- 
nerating grace,  and  yet  be  deftitute  of  the  know- 
ledge ot  Chrift,  he  muft  be  miferable.      Were 
any  in  heaven   without  the  knowledge   of  ChriH, 
or  deftitute  of  love  to  him  in  his  true  charac- 
ter,  heaven   would    be  hell  to    them.      Heaven, 
the  heaven  of  glorified  faints  and  holy  angels,  is  the 
open  vifion  and  compleat  fruition  of  God  in  Chrift, 
And  what  an  inexhauftiblc  fountain  of  light,  life, 
and  love,  muft  Chrift  be,  fince  he  fills  all  heaven 
with  the  light  of  his  glory  !     Suppofe,  in  a  dying 
Irottr,  all' the  men  in  the  world,  and  the  angels  in 
heaven  were  in  a  capacity  to  love  us,  and  let  out  the 

fulnefs 


i24  ^^  valaahltm/s  of  tht  Itaji  fpecial  Favor, 

fulnefs  of  their  love  upon  us  v  yet  this  were  nothing, 
compared  to  the  love  of  him  who  is  altogether 
lovely;  ifl  all  relpef^s,  and  in  all  places  lovely; 
Jovely  in  a  manger,  lovely  in  the  garden,  lovely  in 
his  bloody  fweat,  lovely  on  the  crofs  between  two 
thieves,  lovely  in  the  grave,  lovely  in  his  refurre^i- 
on  and  afcenfion,  lovely  at  the  right  hand  of  the  ma- 
\t^y  on  high ;  lovely  in  his  fecond  appearing  in  his 
own  and  his  Father's  glory  with  the  holy  angels  j 
lovely  in  all  his  holy  ordinances,  lovely  in  all  the  dif- 
penfations  of  providence,  lovely  at  the  communioa 
table,  and  will  appear  fo  if  he  (hould  bid  us  go  un- 
der the  table  and  pick  up  the  crumbs.  Yea,  he  is 
altogether  lovely.  His  gofpel  and  government  have 
the  favor  of  heaven.  O  the  fin,  the  infinite  vilenels 
of  unbelief,  as  it  arifes  from  a  low  efteem  of  Chrift  t 

Lit  us  all  take  fhame  to  ourfelves,  that  we  va- 
lue Chrifi:  fo  little,  when  any  thing,  even  the  mean- 
eft:  thing  of  his,  is  incomparably  more  to  be  defired, 
than  the  greateft  worldly  good.  Would  you,  com- 
municants, come  to  his  table,  not  as  fools y  hut  as 
wife?  Remember,  he  is  a  wife  man,  who  makes  a 
wile  choice.  Efau  is  called  a  prophane  perfon,  be- 
caufe  he  had  not  wifdom  to  difcern  the  difference 
between  the  excellency  of  his  birth-right,  and  a 
morfel  of  bread.   He  that  does  not  efteem  and  love 

Chrift 


/ 
The  v&IuabJencfs  of  the  leajl  fpeclal  Favor,  225 

Chrlft  above  all  the  creatures,  is  a  prophane,  wick-' 
ed  perfon.  "" 

O  that  under,  and  after  this  adminiftration,  oup 
cfteem  of,  and  love  to  Chrift,  may  be  pure  and  fpi^ 
ritual!  O  that  the  higheil  ground  of  our  efteem 
and  love,  may  be  becaufe.  he  is  Chrift:,  and  not  be- 
caufe  of  benefits ;  not  becaufe  of  comforts,  but  be- 
caufe he  is  Lord  God,  Redeemer,  and  Mediator,^ 
The  workings  of  the  heart  are  mod  pure  when  they 
are  carried  towards  its  obje(5t  without  any  felf  ends, 
from  a  conv|6lion  of  its  int-rinnci  worth. 

^  Let  us  charge  ourfelves  to  take  heed  pif  mif^ 
takes.  Spnje  think  they  efteem  and  love  Chrift 
^bove  all,  when  they  fee  no  form  nor  comelineis  in. 
Jais  true  charaiier,  but  are  chiefly  taken  up.  with  his 
benefits,  which  is  nothing  but  fclf-love,  We  do 
not  truly  love  Chrift,  if  we  do  not  edeem  his  per- 
fon, from  the  favory  knowledge  of  his  true  charac- 
ter. Love  is  a  great  favorite,  and  muqh  at  court  * 
it  dwells  conftantly  with  the  king.  To  be  mucli 
with  Chrift,  much  .in  ,his  fpecial  prefence,  beholding 
his  beauty,  whether  fitting, at  his  table,  or  lying  un- 
der it,  whether  in  the  clofet  or  family,  whether  ear- 
ly or  late,  to  give  much  time  in  pleafing  meditation 
lipoh  Chrift,  and  fenfible  communion  with  him,  is 
a  fign  of  much  love/  '  The  facred  flame  of  love  to 

thrift  cnkihdled  in  our  fouls, will  have  a  fweet  and 
-  <j  7T  E  e  powerfijj 


226  The  valuahknefs  of  the  kajl  fpec'ial  Favor, 

.■"■■•        /  '  :■-■    ;  ■■  ■'■  .i-'if^ -'.^.d;■  .i:,.c 

powerful  influence  to  excite,  incline,  and  oblige  us^ 

to  do  all  we, can  in  imitation  of,  and  obedience  to 

him.     Love  to  Chrlfe  is  of  the  fame  dimenfions 

and  extent  with  faving  grace.  To  have  (Irong  faitli 

and  but  little  love,  is  a  contradiflion. 

,  Now,  my  brethren,  if  you  have  got  divine  dif- 
coveries  of  Chrift  to  day,  you  will  fenfibly  love  him 
above  all,  and  count  all  things  but  lofs,  of  no  worth, 
compared  with  the  furprifing  excellency  of  the  ex- 
perimental knowledge  of  Chrift,  in  his  perfon  and 
offices.  Let  him  appear  unto  your  fouls,  as  the  pearl 
of  great  price,  and  you  will  prove  yourfelves  noble 
bidders :  you  will  out  bid  all  the  men  of  the  world, 
all  carnal  profeflbrs,  that  will  not  let  all  go  for 
Chrift  }  but  all  things  will  be  as  nothing  to  Chrift 
in  your  account.  All  things  make  the  greateft  ac- 
count that  can  be  caft  up :  it  includes  all  prices,  all 
fums,  all  the  vaft  and  fpacious  globe  and  capacious 
world:  all  nations,  all  angels  and  men,  all  goid  and 
precious  ftones,  all  honors  and  fenfual  pleafures,  and 
all  things  elfe;  this  ^reat  all,  you  will  efteem  as 
drofs,  dung,  nothing  to  Chrift. 

Nqiv  unto  hint  that  loved  us,  and  wafhed  us  from  our 
fifis  in  his  own  blooi,  and  hath  made  us  kings  and 
priefis  unto  God  and  his  Father ;  io.  pim^  he,  ghy 
md  dominion  for  ever  and  ever,      A  MEN', 

SERMON 


SERMON   XL 


z^:.     -/•►rr  iP  .  \  -jrr       c'5 


Souls  flying  to  Chrifi  a  glorious  >* 

I  §  ^  I  ^  H      LX.     ?. 

^<^o  i/r^  /i'<j/2'  that  fly  as  a 
cloud,  and  as  the  doves  to  their 
wmaows  r 

W^%'^  A  P  ?  Y,  beyond  expreffion  or  thought 
^  H  Tj  happy,  will  be  the  day  when  the  Redeemer 
k.^^2  jhall  come  to  Zion,  and  unto  tbetn  that  turn 
from  tranfgrejfion  in  Jacob !  To  fee  Chrift  triumph- 
ing over  all  his  enemies  j  his  kingdom  of  grace  fi- 
fing all  the  world  over ;  to  fee  the  breaches  of  Da- 
vid's tabernacle  clofed  up  •,  to  fee  many  nations  joi- 
H?4  to  the  Lord  in  one  day,  and  ftrong  nations  feek-  - 
Eea  ing 


^a8  Souls  fiy'tn^  to  Chrijl  a glqrloui  fight, 

ing  the  Lord  of  Hoils  in  Jerufal^m-,  will  be  the 
delight  and  furprize  of  true  chridians,  and  the  fa- 
tisfadlion  of  their  glorified  Head  in  future  time,  when 
the  ^.pphecies  and  ^robifes  have  their  full  accom* 
plifnment.  Yea,  feme  Imall  prelu'^es  of  that  ap- 
proaching feafon  encouraged  our  hopes,  and  may 
>v.dl  •  ferve  to.  ftrengthen  the  faith,-  and  excite  the 
prayers  of- air  that -expect  fuch  light  arid  glory  to 
arife  and  fbine  through  this  dark  world.-  The  pro- 
i"pe£l  of  the  rifing  glory  of  the  church  drew  forth 
the  prophet's  admiration  and  love^  when  he  faw  the 
certainty,  of  it  by  faith,  riiany  thoufands  of  years 
before  the  accompli fhment,  and  therefore  he  calls 
upon  the  church  to  look  up,  and  behold  the  gather- 
ing mialritudeV^comin^  in,  the  dcfolate  places  repair- 
jng,  ancj  rhe  land  bf,fpni\er;,de^olatrpnf  too  narrow 
by  reafon  of  new  inhjibitants* 

It  is   the  view  of  thefe  glorious  dajs  that  made 
this  eloquent  prophet  uy,  who  ave  thefe  that  fly  as  a 
doui,  arid  as  doves  to  ihePr  windows  ?  -And  may  we. 
notfuppofe  that  the  "gfadoug  proph^c^  referred  to,' 
is' accoiriplifhing  every /day  In  fbme  m'eafure ;  fome- 
^tim'es'very  flowly,  and,  at  otlier  times  very  fwiftly,-' 
by  the   out-pouring  of  the  fpirit,  and  additions  tcJ ' 
ihe  church  by  fuch  as  /hall  be  faved?'^  '   '       '  •  ■■■'^ 


Bouls  Jlytng  to  Chriji  a  glorioxs  Jigli.  22^ 

In  dlfcourfing  upon  die  words,  I  propofe  to  con- 
fider  the  import  of  the  metaphors ;  and  then  to  ob- 
ferve,  that  it  is  jutl  matter  of  facred  wonder  and 
delight,  to  fee  the  accompliflimertt  of  p^ophefy  in 
the, great  in-gathering  of  fouls  to  Chrift. 

i.  Let  us  confider  the  import  of  the  metaphors 
lifed  in  my  text.  It.  was  the  vifion  of  the  glory  of 
the  church,  tliat  caufed  the  prophet  to  cry,  ivbo  are 
tbefe  that  fiy,  &c.  ,  He  admired  the  great  in-gather- 
ing of  foqls  to  ChriP.  The  form  of  Godlinefs 
without  the  power,  could  not  be  worthy  of  fucfi 
■wonder  and  joy.  Nothing  fliort  of  the  gofpcl's 
coming  in  power,  and  in  the  Holy  Ghofl:,  and  in 
much  aflurance,  could  be  the  ground  of  this  joyful 
tranfpoft.  In.  this  view  we  fhall  confider  the  text, 
and  explain  the  metaphors. 

I.  Who  are  thefe  that  fly  as  a  clpud  P  This  me- 
taphor has  very  different  notations  jn  fcripture,  as 
clouds  have  different  properties.  Sometimes  they 
«gni/y  calamities,  becaufe  they  deprive  men  'ot  thei 
IJghtof  the.  fun,  and  the  firmament  of  heaven.' 
Hence  that.  Lam,  ii.i.  How  has  the  Lord  covered 
the  daughter  of  Zion  with  a  cloud  in  his  anger  ?  Some- 
times for  men  of  unftable  minds,  tl^at  are  fludua- 
ting  in  their  opinions.  So  that  2.  Pet.  ii.  17.  Cloiidi 

that 


230  Sculs  fifing  to  Chri^  a  glorious  fight, 

ibdt  are  carried  away  with  a  tempefl.  And  again  Jude 
y.  12.  Clouds  ivithout  water.  But  no  fuch  clouds  as 
thefe  are  referred  to  in  our  text.  We  may  doubt-* 
lefs  fay  it  insports 

The  accefTion  of  multitudes  unto  Chrift.  How 
often  do  we  fee  a  cloud  rife  gut  of  the  fea  like  a 
man*s  hand  for  fmallncfs  in  the  beginning,  prefehily 
cover  thefe  afpeflable  heavens,  and  p^ur' down  a 
orcat  rain,  when  the  earth  has  been  exceeding  dry  ? 
And  fo  it  has  been,  and  will  be  more  abundantly 
with  the  church.  After  a  great  drought,  GOcl  fias 
raifedafmall  cloud  out  of  the  boundlefs  ocean '6f 
his  grace,  which  has  fpread  abroad  and  watered 
multitudes*,  and  brought  in  multitudes,  as  a'cl6u4 
of  wiineJfeSf  a  numerous  company  of  holy  fouls, 
who  by  their  example  teftify  for  Chrift. 

Again  ;  t^e  metaphor  denotes  the  fwiftnefs  of 
in-»atherin'"  to  Clinli.  ^e  often  fee  clouds  carried 
with  "reat  fpeed,  asit  they  flew  upon  the  wings  of 
t\ie  impetuous  wind.  And  fb  God,  when  he  comes 
to  put  an  end  to  prevailing  formality  and  wicked- 
nef?  and  to  revive  his  work,'  is'  laid  to  maki  the 
clouds' the  ^uH  of  his  feet,  and' ride  upon  the  wings 
flf//tf«;/»i..iH'e. rides  upon  a  fsvift  cloud,  arid 
con'.e^  fuffinly  to  his  temple.     He  gaihcrs  m 


touts  jiy'ing  U  Chrtji  a  glorious  fight.  23! 

great  numbers  to  himrelf  in  a  lliort  time ;  not  here 
and  there  one,  but  they  fly  in  armies  •,  people  in  ge- 
neral, almoft  every  one  in  a  place  or  country,  ftriv- 
ing  to  enter  in  at  the  ftraight  gate.  The  North 
wind  awakes,  and  the  South  wind  comes  up,  and 
thefe  blow  them  together.  We  may  refemble  thenii 
to  a  floclc  of  {heep  i  when  one  or  two  fheep  lead 
the  way  through  a  difficult  pafTage,  the  reft  eagerly 
follow  after.  And  fo  it  has  been,  and  will  be  mOre 
eminently :  when  one  or  two  in  a  place  have  brokea 
through  the  impediments,  others  have  followed; 
and  would  not  give  themfelVes  to  reft  until  Chrift 
was  formed  in  them.  6  what  a  crowding  will  there 
Be  at  the  gates  of  the  temple,  when  the  God  of 
heaven  (hall  break  in  pieces  and  conluaie  the  king- 
doms of  antichrift,  and Tet  up  a  kingdom,  that  ftiall 
never  be  deftroyed ! 

Again  ;  The  metaphor  may  import  the  open 
profefTion  of  Chrift  that  chriftians  will  make  in  that 
day.  Clouds  fly  in  the  open  heavens,  and  converts 
are  not  aftiamed  of  Chrift  and  his  gofpel,  not  a(ha- 
med  to  own  it  when  applied,  as  the  power  of  God 
to  falvation,  efpecially  in  times  of  great  and  fpeedy 
in -gathering  of  fouls  to  Chtift.  Grace  is  commu- 
nicative :  charity  is  no  churl :  chriftians  will  call  ia 
their  fellows.    In  fuch  a  day,  the  inhabitants  of  one 

city 


'322  Ssuls  Jly'ing  to  Chrj/}  e glorious  fight, 

city  will  go  to  another,  and  fay,  comCy  lei  us  go  fpeedi" 
ly.  There  will  be  great  light,  godly  zeal,  Iweet  af- 
femblies  -,  whole  towns  and, villages  will  flock  toge- 
ther, and  be  open  and  forward  toconfefs  Chrift,  and 
feek  the  Lord  of  Hods.  They  will  not  be  night 
difciples,  as  the  teacher  of  Ifracl  was,  but  will  come 
in,  and  witnefs  a  good  confefllon  before  many  w\r- 
nefies.  Let  what  dangers  will  threaten  them,  they 
will  readily  fay,  as  Latimer  faid  to  Ridley  when  they 
were  going  to  .the  (lake,  "  I  move  after,  as  faft  as 
my  old  legs  can  carry  me."  Some  are  hindred 
through  fear,  in  a  declining  time  of  religion,  and  fo 
they  think  it  will  do  the  turn  to  own  Chrift  pri- 
vately. But  when  converfions  are  greatly  multipli- 
ed, and  chriftians  gather  ftrength,  they  fly  to  Chrift 
5nd  confefs  him  in  open  day.  They  (len^  the  cur* 
rent  and  furmount  the  greateft  difficulties,  and  fliew 
themlelves  on  Chrift's  fide,  in  the  face  of  all  dan- 
gers. They  dare  tell  the  fcoffing  world  that  they 
are  the  Lord's,  and  are  determined  to  follow  hfrn* 
They  will  confefs  Chrifl:,  though  they  (houjd  fufter 
reproach  and  death  for  it.  They  readily  declare 
what  dodrines  they  adhere  to,  what  ground  they 
venture  their  fouls  upon,  and  invite  others  to  ven* 
ture  upon  the  fame  bottom.  They  count  nothing, 
dear  to  them,  no,  not  tl^eir  own  lives,  if  fo  be  they 
fray  finifh  well.     God  forbid,  in  fqch  a  day  efpcci* 

ally 


Souls  Jiying  to  Chrlfl  a  glorious  fight,  a-j^ 

atly,  that  they  (hould  glory  in  any  thing,  fave  in  the 
crofs  of  our  Lord  Jefus  Chrift  ;  by  whom  they  are 
crucified  to  the  world  :  and  here  they  will  glory 
if  they  were  to  be  offered  a  facrifice  in  dtfence 
of  the  faith. 

2.  Who  are  thefe  that  fly  as  d<yves  to  their  win^ 
dows  ?  This  metaphor  alfo  denotes  different  things 
in  fcripture.  The  prophet  Hofea  lays,  Epbraim  is 
a  filly  dove  \  i.e.  one  that  is  eafily  enticed  and  drawn 
afidb,  like  a  filly  dove  that  flies  from  the  claws  of 
the  haAvk,  into  the  net  of  the  fowler.  But  again  ; 
the  turtle  dove  is  to  reprefent  the  true  church.  So' 
the  Pfalmift  prays,  0  deliver  not  the  Joul  of-  thy  tut' 
tie  dove  unto  the  multitude  of  the  wicked*  But,  in 

our  texfrnay import 

The  beauty  put  upon  the  new  convert":  for  fo 
Chrifl:  fpeaks  of  his  church,  Behold  thou  art  fair  my 
love^  behold  thou  art  fair^  thou  hafl  doves  eyes.  Men 
are  not  converted  by  dark  founds,  but  by  divine 
JKfgh^'' Young  chriftjans,  as  well  as  others,  have 
eyes,  and  their  eyes  are  opened-,  light  fliines.  into 
thett  corifciences,  to  give  them  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Je- 
fus Chrift,.  anci  the  divine  change  made  in  their  con- 
verfioni  puts  a  gracious  beauty  upon  their  hearts* 
Ff  and 


234  ^^^^^^  fiy'^^Z  '*  Chrijl  a  glorious  fight* 

and  life.  True  chriftians  have  an  amiable  difpofitlon,' 
.  and  lead  an  amiable  life.  Yea,  they  admire  thofe 
objeds  the  mofl,  which  are  moft  amiable.  Hear 
how  they  exprels  themftlves  of  their  glorious  head, 
Hts  eyes  are  as  the  eyes  of  doves  by  the  rivers  of  wa- 
ters. They  admire  Chrifl  for  his  purity  and  holi- 
nefs,  as  well  as  for  his  condefcention  and  pity.  And 
io  Chrifl:  again,  congratulates  the  church  for  the 
beauty  put  upon,  or  added  to  her,  by  great  additi- 
ons of  true  believers,  Cant.  i.  15.  He  encourages 
the  graces  of  new  comers,  that  are  weak  and  im- 
perfed,  and  thereby  he  cheriflies  and  perfeds  his 
own  work.  He  reflefls  comelinefs  and  beauty  ip- 
on  them,  by  an  increafe  of  his  own  likenefs. 

Again  ♦,  it  may  import  eminent  fruitfulnefs  in 
fuch  a  day  of  great  grace  :  for  doves  are  eminently 
fruitful.  And  all  chriftians  have  the  work  of  faith, 
the  labor  of  love,  and  patience  of  hope.  Faith  is 
ever  pregnant  with  good  works,  travelling  with  them, 
and  bringing  them  forth  on  all  occafions.  But 
if.  ihefe  are  more  eminent  in  times  of  great  revival  of 
religion.  Hence  the  prophet  Ifaiah  tells  us,  that  in 
fuch  a  day,  God  will  fill  Zion  with  Judgment  andrigh* 
teoufnefs,  Wifdom  and  knowledge  Jloall  he  the  (iahiiiiy 
of  the  times y  and  flrength  of  falvation,  ,And  the  pro- 
phet Zechariah,  fpeaking  of  luch  a  day,  fays,  Holi- 

nejs 


Souls  Jlying  to  Chrijl  a  glorious  fjghU  235 

'fiefs  to  the  Lord  fhall  be  upon  the  hells  of  the  horfes ; 
and  the  pots  of  the  Lord's  hou[e^  jhall  be  like  the  bowls 
before  the  altar,  i.  e.  All  common  things  fhall  be  ap- 
plied to  facred  ufes,  and  fandified  to  God's  fervice; 
Holincfs  and  righteoufnefs  (hall  run  through  the 
whole  life,  even  ordinary  anions  will  be  performed 
from  a  right  principle  and  to  a  right  end.  Then 
chriftians  will  have  lefs  ot  felf  in  the  ufe  of  crea- 
tures, and  tafte  more  of  God  in  them  all. 

Again  j  it  may  import  more  eminent  degrees  of 
love.  Doves  are  remarked  for  love  to  their  own 
mates :  they  never  change  until  death  gives  them  a 
bill  of  divorce.  And  where  grace  prevails  in  the 
heart,  and  religion  revives  and  fpreads,  the  mountains 
hring  forth  ptace  to  the  people^  and  the  little  hills  by 
right eoujnefs,  Chriflians  will  live,  and  feed,  and  fly 
in  companies.  They  can  agree  together  in  the  fame 
houfe,  and  will  fweetly  experience,  how  good  and 
pleafant  it  is  for  brethren  to  dwell  together  in  unity, 
Circumftantial  differences  will  not  break  the  harmo- 
ny of  affedion  •,  but,  having  one  Lord,  one  faith, 
one  hope,  they  will  be  of  one  heart,  and  of  one 
fouh  For  this  reafon,  perhaps,  the  Holy  Ghoft 
came  down  in  the  likenefs  of  a  dove,  at  the  bap- 
tifm  of  our  Saviour.  ^ 

la 
Ffa 


2^6  Bonis  fiying  to  CBriJl  aghrious  fight. 

In  one  word  ;  the  metaphor  imports  inno- 
cence. Many  other  fowls  have  claws  and  bills  to 
devour,  like  oppreflbrs  in  the  common  wealth.  But 
the  dove  has  no  fuch  weapon  to  ufe,  no  fuch  heart 
to  ufe  it.  But  who  can  fay,  /  have  clean  hands  and 
it  pure  bearL  Surely,  all  true  chriftians  have  thefe 
in  ipart,  though  none  perfedly  in  God's  fight.  Will 
not  confcience  witnefs  for  believers,  lb  that  after 
converfion,  they  can  challenge  all  to  accufe  thera, 
as  Samuel  did  Ifrael,  faying,  wbofe  ox  have  I  taken  ? 
Whom  have  I  defrauded?  Of  wbofe  hand  have  I  re* 
ieived  any  bribe  ?  Yea,  doubtlefs  they  find  Job's  rc- 
folution.  My  heart  (hall  not  reproach  me,  of  criminal 
carelefsnefs,  as  long  as  I  live.  I  will  not  remove  My 
integrity  from  me.  My  rigbltoufnejs  I' hold  fafi^  and 
vjill  not  let  it  go. 

G  bleflcd  day  of  the  churches  increafe,  when  fim- 
plicity  and  uprightnefs  become  more  general,  and 
freer  from  carnal  policy  and  corrupt  mixtures ! 
When  they  that  have  erred  in  fpirit  ihall  come  to 
underftanding,  and  they  that  murmured  ihall  learn 
do(5lrine  !  iAnd  this  brings  me  to  obicrve 

II.  It  is  matter  of  facred  wonder  and  delight, 
to  fee  the  accomplifliment  of  prophecy  in  the  great 
io -gathering  of  fouls  to  Jefus  Chrift.     When  the 

gofpcl 


.Souls  fiyitig  to  Chrijf  a  ghrious  fight.  ^37 

,golpel  is  rprcad  abroad,  and  the  kingdom  of  Chrift 
is  enlarged,  it  anfwcrs  to  what  was  written  of  it,  fay 
the  holy  prophets  of  old  time.  When  the  eyes  of 
the  blind  are  opened,  the  prifoners  are  brought  from 
'the  prilon,  and  thofe  that  fit  in  darknefs,  out  of  the 
iprifon  h'oufe,  when  the  glory  of  the  Lord  rifes  upon 
.the  church,  and  his  glory  is  feen  upon  it ;  when  the 
-'Gentiles  come  to  its  light,  and  favagefachems  to 
?th€  brightnefs  of  its  lifmg',  when  the  abundance  of 
ifchle  tefl  fhall  be  converted  to  God,  and  the  Ifles  fhall 
wait  for  his  law  ;  thefe  events  will  prove  the  truth 
-of  the  prophecies.  For,  then,  through  all  the 
changes  that  have  happened  in  the  kingdoms  of  the 
•earth,  from  the  firft  to  the  lateft  prophecies,  we  may 
fee  that  nothing  could  prevent  the  acccmplifliment  6i 
-God's  word.  And  who  can  bring  more  authentic 
-credentials  of  his  coming  from  God,  than  thofe 
■wonderful  prophecies  of  the  glory  of  the  church, 
When  they  are  accompli/bed  ?  The  more  we  confi- 
<]er  and  underftand  them,  and  the  more  we  obferve 
their  growing  accomplifliment,  in  the  converfion  of 
numbers,  the  more  we  fhall  be  convinced  that  the 
teflimony  of  Jefus  is  the  fpirit  of  prophecy. 

Now,  a  partial  accomplifliment  of  fuch  prophe>- 
cies,  efpecially  if  it  is  very  confiderable,  by  multi- 

tiudfS 


238  Souls  flying  to  Chrljl  a  glorious  fight, 

tudes  flying  to  Chrift,  as  a  cloud  driven  by  the  wind, 
is  niatcer  of  holy  wonder  and  pleafure.  For 

I.  SycH  great  in-gathering  of  fouls  to  Chrift, 
(hows  the  faithfulnefs  of  God.  Faithfulnefs  is  a 
name  frequently  given  to  God  in  his  word.  Great 
is  thy  faithfulnefs^  fays  Jeremiah.  And  Paul  fays, 
God  is  faithful.  And  when  chriftians  fee  the  church 
filling  up  with  true  converts,  agreeably  to  what  was 
written  by  the  prophets  of  old  time,  they  fee  that 
God  is  mindful  of  his  covenant,  that  he  is  not  a  man 
that  he  (hould  lie,  neither  the  fon  of  man  that  hefheuJd 
repent :  hath  he  faid,  and  fhall  he  not  do  it  ?  Or  hath 
he  fpoken^  and  fioall  he  not  make  it  good?  When  they 
fee  men  crouding  the  temple  gate,  and  confidet"  the 
prophecies  and  promifes  relpeding  the  cloud  of  wit- 
vejfes  that  are  to  rife  up  for  Chrift  in  the  latter  dayj 
they  are  perfuaded  that  God  remembers  the  word 
he  has  fpoken,  and  does  not  change  his  mind. 
Hence,  they  will  be  led  to  magnify  the  Lord  for  his 
faithfulnefs,  and  praile  him  for  the  performance  of 
his  promifes.  God  makes  all  his  name  fome  way 
ferviceable  to  ftrengthen  our  faith,  as  to  his  faith- 
fulnefs :  and  when  prophecy  is  fulfilling,  by  great 
numbers  flying  to  Chrifl,  God's  name  is  exalted,  in 
fuch  an  increafe  of  the  Redeemer's  kingdom.  This 
furely,  is  ground  of  holy  joy.     Will  not  holy  fouls 


Souls  /lying  to  Chrijl  a  glorious  fight.  239 

be  excited  to  rejoice  when  God  fpeaks  in  his  holi- 
nefs,  that  he  will  not  lie  unto  David  ?  Faithfulnefs 
is  a  branch  of  holinefs,  and  therefore  when  he 
J)awns  his  truth  upon  accomplilhing  fome  great 
work  in  behalf  of  the  church,  he  I  wears  by  his  ho- 
linefs. q.  d.  If  I  do  not  make  good  my  promife, 
do  not  believe  I  am  an  holy  God.  But  when  the 
event  proves  his  faithfulnefs,  it  alfo  fliows  that  he  is 
holy.  Yea,  the  accomplifhment  teaches  us  that  the 
blcffings  promifed,  he  knows  how  to  beftow,  and 
his  love  engages,  him  to  make  them  good.  There- 
fore it  is  matter  of  holy  joy  to  chriQians  when  God 
fulfils  his  word  refpefling  the  increafe  of  Chrift'fi 
kingdom,  as  it  is  a  difplay  of  divine  faithfulnels. 

2.  Great  in-gathering  of  fouls  to  Chrift  is 
pleafing  to  God  the  Father.  That  which  is  pleafing 
to  God  our  heavenly  Father,  is  matter  of  holy  joy 
to  believers ;  and  therefore  if  they  are  not  delight- 
ed in  beholding  fouls  flying  to  Chrift,  and  flocking 
into  the  church  as  doves  to  their  windows,  what 
ihould  they  be  pleafed  with  ?  God  the  Father  is 
well-pleafed  in  beholding  the  fruits  of  his  Son's 
death  and  righteoufnefs,  becaufe  all  the  holy  perfec- 
tions of  the  Deity  are  honored  thereby.  "What  is 
more  reafonable  therefore,  than  to  view  with  delight 
iMid  wppder,  a  great  in-gathering  ot  fouls  to  Chrifl", 

as 


i4f>  ^»^^  /y^''^S  ^°  ^hi'tj}  a'  glorious  Ji^fk» 

as  it  is  pleafing  to  God'?'  In  fiich  a  pf drpef^' of  tfte^ 
increafe  of  his  kingdom,  //  pleajed  the  Father  t9>' 
huife  hifA  \  not  only  toi  permit  him  to  be  bruifed, 
and  to  fufer  upon  the  crofs,  but  to  awake  his  fwor<f 
againft  him.  Hence,  Jefus  Chrift  was  efteemied^ 
ffhitten  of  God,  for  fome  very  great  crime  of  his' 
own,  but  it  was  not  for  his  own  fins,  but  the  fins' 
of  the  eleifl.  The  Lord  did  not  Iparehim,  but  de- 
livered him  up  for  them  all;  He  put  the  bitter  cup 
into  his  hands',  and'  obliged  him  to  drink  it :  and  it 
pleafed  him- to  do  it.  It  was  the  re<a!t  of  his  eter- 
nal counlel,  and  he  dfelighted  in  it,  as  it  was  the  only 
method  to  bring  about  the  de(lru(^ion  of  fatan*8 
kingdom,  and  th^  fetting  up  and  increafe  of  ihf 
kingdom  of  God.  Who  then  cannot  fee  that  it  is 
liVattei' of  wonder  and  joy  to  fee  fatan  raging  and 
^bfiflr  triumphing,  in  the  accedion  of  great  num- 
bers to  the  church,  of  fuch  as  (Kail  be  fived  ?  Is  it 
not  truly  wonderful  that  the  Father  fhould  take  fuch 
a' method  to  fave  millions  and  fecure  his  own  glbry; 
and  bring  down  a  proud  world  into  an  obediienctf 
to  himffcU  ^ 

3.   Such  great  in-gatherings  to  Chrift^  adds  pei' 
culiar  glories- to  Chrift  in  his  exalted  ftatel.     Paul- 
ten's  us  that  Jefus  Chrift  by  his  humiliation,  purchi*- 
fed' fome  peculiar  glories  for  hi  mfclf;  Being  found  irr 

*■'  tbc 


Sculs  flying  to  Chr'ifl  a  ghrlcus  fight*  241 

the  fajhian  of  a  man,  be  humbled  bimfelft  and  became 
obedient  unfo  deaths  even  the  death  of  the  crofs.  Where' 
fore  God  alfo  h/^th  highly  exalted  him,  and  given  him  a  name 
fibove  every  name.  And  indeed,  the  graces  he  con* 
fers  upon  particular  iouls,  in  the  right  of  his  fuffer- 
ings,  are  not  the  lead  of  his  glories.  He  conf^^nred 
that  the  Father  Oiould  dehver  him  up  for  the  fins 
of  the  ele<5l,  and  in  ponfideration  hereof,  the  Father 
prpmifed  to  glorify  him,  not  only  with  the  glory  he 
had  with  the  Father  before  the  ys-orld  began,  but 
with  all  the  glories  of  the  Mediator.      Parriciilarly 

Christ  had  the  promifeof  being  honored  with 
<he  chara6|:er  of  everlafting  Father.  This  was  thp 
{charafter  he  )3ore  when  he  came  into  the  \yorld,  and 
he  cannot  fail  of  anfwering  the  title  now  he  is  gone 
put  of  the  world  ;  for  he  is  the  Father  of  the  uni- 
yerfal  church,  and  with  him,  and  in  him  with  all  his 
fpiritual  leed,  is  the  covenant  of  grace  made.  In  this 
covenant  the  Ffther  has  promifed  that  Chrift  fhould 
have  a  feed  to  ferve  him,  to  bear  up  his  name.  Now, 
ail  true  chriftians  are  his  feed  -,  the  Father  has  given 
Xhem  to  him  :  he  fuffered  and  died  for  them  ;  the 
incorruptible  feed  of  which  they  are  born,  is  his 
word ;  the  Spirit,  the  great  author  of  regeneration, 
is  his  fpirjit,  and  it  is  his  ip^age  thai  is  formed, 
^n  ,t.l?em.  Every  tpue  chriftian  is  his  feed  :  all  chri- 
G  g  flians 


24i  Seuh  fiy'ing  to  Chrijl  a  glorious  Jtghh 

ftians  have  one  living  Father,  and  becaufe  Chtift 
lives  they  fhall  live  aifo,  for  he  is  their  life.  He  has 
not  left  believers  like  fatherlefs  children  in  the  world, 
but  has  taken  efFedual  care  to  fecure  them  his  fpi- 
rit,  and  the  blefTings  and  inheritance  of  Tons.  He 
ihall  fee  his  feed,  multitudes  of  them,  fo  many  that 
they  cannot  be  numbered.  And  he  (hill  alfo  take 
a  fatherly  care  of  them.  In  the  days  of  revival, 
efpecially  when  the  gofpel  comes  with  the  holy  Ghoft 
and  much  aHurance,  upon  nations  or  countries  at 
once,  and  a  nation  is  born  in  a  day  ;  though  his  fa- 
mily is  ever  fo  numerous,  he  will  not  commit  the 
care  of  them  to  another,  but  will  be  the  life  and  de- 
fence of  the  whole.  And  the  pleafure  of  the  Lord 
fhall  profper  in  his  hands.  God's  purpoles  fhall 
have  their  efl^ed ;  none  of  them  fhall  fall  to  the 
ground.  The  work  of  redemption  is  in  the  hand 
of-  Chrift,  and  that  is  the  beft  hand  •,  befl  for  the 
whole  church,  and  befl  for  us,  beft  for  all  the  eled, 
feeing  he  is  able  to  fave  to  the  uttermoft.  And 
whenever  Zion  arifes  and  fhines,  whenever  fatan*8 
/empire  falls,  and  the  gofpel  has  free  courfe,  and 
there  is  a  cloud  of  nsw  witncfles  rifes  up  in  the 
church,  it  honors  Chnfl  in  his  exalted  (late.  It  is  a 
frefh  teflimony  to  the  fulnefs  of  redemption  which 
he  has  wrought  out,  and  yields  him  abundant  fatis- 
fadion  in  fuccels.    He  views  it  now,  and  will  fee  it 

in 


Souls  flying  to  Chr'ijl  a  glorious  ftght»  243 

in  every  period  of  the  church ;  he  obferves  with 
plealure,  the  cloud  of  witnefles  to  his  all-fulnefs,  that 
fpreads  over  provinces,  and  Ihall  lee  it  forever. 
And  it  is  a  divine  fatisfadlion  to  him,  as  Mediator,  to 
fee  the  travail  of  his  foul.  In  his  exalted  flate  he  fees 
whenever  fouls  are  flying  to  him,  that  the  exquifite 
pains  he  underwent  are  not  like  to  be  loft.  The  fruic 
of  his  crofs  appears  in  the  addition  of  many  converts 
to  his  church,  and  in  the  falvation  of  thofe  that  the  Fa- 
ther has  given  him.  And  as  this  adds  new  glories  to 
his  crown,  fo  ft  muft  be  matter  of  wonder  and  holy 
delight  to  all  good  chriftians,  to  fee  Chrift  has  not 
labored  in  vain. 

Especially,  if  they  confider  that  Chrift  has  the 
glory  of  all  the  viflories  of  his  grace.  To  this 
end,  and  as  the  reward  of  his  fufferings,  he  is  faid 
to  judge  many  people^  and  rebuke  ftrong  nations.  God 
the  Father  has  divided  him  a  portion  with  the  great ^ 
and  he  divideth  the  fpoil  with  the  ffrong.  Like  a  vic- 
torious general,  who  obtains  great  fpoil,  and  divides 
it  among  his  foldiers.  Remarkable  times  of  revi- 
val are  preludes  to  his/vidtory  over  all  his  enemies  ; 
openings  to  that  glorious  sra  when  he  /hall  fpoil 
principalities  and  powers,  and  make  a  fliew  of  them 
more  openly.  And  who  can  fee  numbers,  great 
numbers  of  fouls  flying  to  Chrift,  and  flocking  into 
G  g  2  iht 


244  ^°'*^^  J^y'^ng  '*  Chrijt  a  glorious  fight. 

tKe  church  like  doves  to  their  windows,  without  a 
pleafurable  view  of  the  reward  of  Chrift  ?  Here  is 
a  glorious  evidence  that  the  Father  has  honored 
him  with  unqueftionable  viftdry,  and  a  plain  tefti- 
mony  of  his  univerfal  dominion.  He  fits  King  ovet 
the  great,  and  his  name  is  above  every  name.  Re- 
markable feafons  of  grace  cannot  but  encourage  out" 
hope  of  the  great  good  in  the  promife  which  is  yet  be- 
hind -,  that  the  heathen  mil  foon  he  his  inheritance^ 
and  the  utmoSi  parts  of  the  earth  his  pojjejfton.  Surely 
that  is  matter  of  facred  wonder  and  joy  to  believ- 
ers, which  is  the  ground  of  the  peculiar  glories  oF 
Chrift  in  his  exalted  ftate  :  for  they  are  true  lovers 
of  Chrift  in  his  perfon  and  all  his  characters,  and 
therefore  have  a  peculiar  pleafure  in  his  exaltation. 
It  muft  be  the  joy  of  their  hearts,  that  he  has  dif- 
tinguifhing  marks  of  glory  put  upon  him,  at  every 
feafon  of  great  in-gathering  of  fouls.  T9  fee  him 
exalted  as  head  over  all  things ;  to  fee  that  he  has 
a  feed  to  ferve  him,  and  bear  up  his  name ;  to  fee 
that  he  does  not  leave  Zion  to  mourn  becaufe  none 
come  to  the  folemn  feaft  ;  to  fee  that  he  fo  orders 
as  not  to  fail  of  fuccels  in  his  mediatorial  work  i 
to  fee  that  he  is  pleafed  with  the  covenant  he  made 
with  the  Father  -,  to  fee  that  the  Father  has  fecured 
him  the  glory  of  his  purchafe  ;  to  fee  that  the  king- 
dom is  his,  and  that  he  rules  among  men  of  all 

colours 


'Sdiih  fipng  to  Chr'ifi  a  ■ghrioHs  fight.  ^4.5 

c6iburs  and  nations  •,  to  fee  that  he  is  fet  up  for  an 
tlifigrt  tb  thie  people,  and  his  reft  (hail  be  glorious  : 
I  fayi  to  ^iew  this  glory  of  Chrift  can  be  no  fmaM 
thing  in  the  eyes  of  believers,  fince  they  are  the  \ib- 
tuliar  glo' ies  which  he  has  purchaled,  and  the  Fa- 
th'er  has  beftowed  uj)On  him,  as  a  reward  of  his 
humiliation. 

Use  I.  Let  thefe  things  ferve  deeply  to  humble 
us,  that  Chriil  is  fo  little  honored  and  admired  by 
the  moft  among  us,  and  that  the  faithfulnefs  of 
God  ahd  love  of  the  Father  are  fo  little  thought  of^ 
even  irt  a  day  when  there  are  great  in-gatheiiiigs 
ir     Unto  Chrift. 

What  can  be  caufe  of  humiliation,  equal  to  a 
crimrnal  blindnefs  in  a  time  of  great  light,  and  ftu- 
pidity  in  a  day  ot  great  awakenings  ?  Many  feem 
i-ecohciled  to  their  lufts,  now  thoufands  are  prefiing 
into  the  kingdom  of  God,  and  are  as  fecure  as  if 
"the  fpirit  of  all  grace  was  obliged  to  wait  their  lei^ 
fiire.  Many  are  at  eafe  in  Zion,  after  all  the  means 
that  G6d  has  fent  to  awaken  them.  God  has  tried 
them  with  undeferved,  yea,  unexpeded  mercies,  but 
this  fun-lhine  has  beein  improved  to  hardening,  ra- 
ther than  ftyirig  from  the  wrath  to  come.  And  now 
God  is  tempting  and  alluring  them,  by  a  great  in- 
gathering 


246  Souls  flying  to  Chriji  a  glorious  Jtght, 

gathering  of  louls  in  feveral  parts  of  the  land,  and 
tven  before  their  eyes,  and  yet  they  will  not  be  per- 
fuaded.  Sodom  and  Gomorrah  would  have  con- 
demned fuch  ftupid  fouls,  had  thofe  places  been  truf- 
ted  with  their  opportunities  :  for  if  fuch  miracles 
of  grace  which  have  been  doubtlefs  wrought  in  our 
land  and  before  our  eyes  of  late,  had  been  wrought 
before  theirs,  they  would  have  fled  for  refuge. 
"What  day  fince  the  apoftles,  can  fhew  an  inftance 
of  hardening,  equal  to  that  of  the  carelefs  and  fe- 
cure  in  thefe  days  of  gracious  vifitation  ?  As  if  the 
free  courfe  of  the  gofpel,  and  the  abounding  of 
means,  and  the  variety  of  gifts  fent  among  us,  had 
cxtinguidied  natural  confcience,  and  rendered  many 
among  us  more  regardlefs  than  the  poor  favages  of 
the  wildernefs  !  Every  thing  feems  to  harden  them, 
they  grow  worfe  by  thofe  means  that  recover  others. 

And  fhall  we  fit  and  look  on,  as  idle  fpeflator?, 
as  if  it  were  needlels,  or  hopelefs,  to  pity  and  help, 
in  fuch  a  cafe  as  this  ?  Many,  indeed,  feem  convin- 
ced they  ought  to  fly  to  Chrift  for  fafety,  and  fome 
have  a  fort  of  refolution  about  it  i  but  how  abor- 
tive does  all  prove  ?  The  love  of  carnal  things  in 
fome,  and  the  pride  and  felf-righteoufnefs  of  others, 
baffle  their  refolutions,  and  fatan  triumphs  over  the 
vanity  of  their  purpofes.    Methinks  they  muft  be 

a 


Souls  fiylng  to  Chrljl  a  glorious  ftght,  «47 

-  a  wonder  to  themfelves,  when  a  drowfy  mind  al- 
lows them  to  entertain  any  ferious  confiderations. 
Surely,  you  that  have  lately  fied  to  Chrift,  and  tak- 
en fheker  under  him,  muft  be  deeply  affe<5led  >wlth 
their  awful  cafe.     They  have  a  mean  eQeem  ot 
Chrift  your  Savior,  who  is  the  perfedtion  of  beauty. 
They  defpife  your  heavenly  Father,  who  is  the  ob- 
jed  of  your  love  and  worlhip.    They  difbelieve  the 
promife  of  God,  who  is  not  a  man  that  he  fhould 
!ie,  nor  the  fon  of  man  that  he  fhould   repent. 
While  there   has  been  a  great  harveft,  and  ma- 
ny have  been  gathered  to  ChriO,  and  added  to 
his  crown  -,   and  when  you  are  of  the  happy  num- 
ber, they  take  their  /epofe,  and  have  withilood  all 
means  to  this  day  !  O  that  you  were  deeply  afFe(fled 
at  their  fad  negligence,  and  at  the  dangerous  confe- 
quences  of  their  ftupidity  !    Who  will  mourn  over 
them,  or  mourn  before  the  Lord  for  them,  if  you 
will  not  ?  And  what  if  the  holy  Spirit  fhould  with- 
draw his  gracious  influences  from  among  us,  and 
from  our  land,  and  be  gone  from  among  us,  where 
arc  they  then  !  O  then  you  might  call  to  mind  what 
a  precious  opportunity  your  poor  hardened  acquain- 
tance and  friends  have  had,  but  the  fummer  is  end- 
ed, and  they  are  yet  in  their  fins !    O  will  you  not 
cry  after  them,   and  call  upon  God  for  them !  O 
f  hat  the  Lord  would  make  hafte,  and  come  and  fave 

them 


«4?  ^"fl^J  fis^^i  '<*  ^*^j/2  tf  glorious  fig^t, 

them  ;  that  he  wop^ti  qome  with  Tpeed,  come  ^ith 
power,  come  upon  the  wjng,  for  the  help  of  the 
fclf-ruiqecl  and  miftrable  1 

II.  Let  us,  on  thjs  occafipn,  be  excited  to  ad- 
mire the  grace  of  God,  and  the  love  of  his  Son  Je-^ 
fus,  that  there  has  been  fo  great  a  gsthtring  to 
Chrift  of  late  in  opr  land,  and  among  ourfelve?.  J 
?m  npt  no\*  to  give  you  the  hiftory  of  the  grace  of 
God  that  has  appeared  in  many  place§,  and  does  yef 
appear.  But  what  our  eyes  have  feen,  an4  our  ears 
have  hearcl,  gives  us  reafon  to  think  tfiat  it  is  grace 
exceeding,  abundant.  We  are  therefore  to  call  upr 
pn  ourfelves,  as  the  pfalmift  did  j  awake  pjaliery  and 
l>arp  -,  let  my  foul  fiwake  right  early.  It  is  certainly 
yery  pleafant  to  fee  the  cloud  rifing  among  us,  tq 
hear  of  its  fpreading  in  the  vyeftern  and  foutherr? 
^emifphere.  It  is  alfp  yery  grateful  to  the  hearty 
pf  9II  that  are  true  chrift ians,  to  fee  young  doves 
hovering  at  tlie  windows  of  the  church.  And  it 
y^Quld  increafe  pur  pleafure,  to  fee  thpfe  that  hang 
back,  cpme  fprward,  and  add  to  the  number  daily. 
Th^  number^  of  trge  Gonvertf  are  the  glory  of 
jGhrift,  and  the  delight  of  his  heart :  it  is  our  glory 
l^nd  delight  allb  ;  it  raife*  pur  fpirits,  and  makes  the 
way  tp  heaven  the  mpre  cheerful.  Minifters  an4 
private  chfiftians,  rejqice  jyhen  ]they  jfee  t|ie  trayaijl 

of 


Sauls  flying  to  Chrijl  a  glorious  fight,  514A 

*f  Chri(l*8  foul,  ^nd  his  kingdom  rifing.     Yea,  we 
doubt  not  to  fay,  that  the  in-gathering  of  fouls  to 
Chrifl:  and  his  church,  which  we  have  lately  feen  ia 
this  place,  and  now  fee  in  this  houfe,  is  pleafing  to 
tht  heart  of  Chrifl-,  and  the  joy  of  his  holy  angels*' 
Angels  fee  how  Chrift  is  pleafed,  and  how  pleafing 
it  is  to  God  and  our  Father ;  and  this  cannot  but 
fill  them  with  joy  upon  that  account.     All  intelli- 
gent worlds  are  gratified,  on  fuch  glorious  occafions,' 
hell  only  excepted,  and  thofe  that  hate,  the  Son  of 
God.     Surely,  our  pleafure  may  juflly  rife  on  a 
communion  day,  when  wc  view  the  new  converts* 
as  fo  many  diamonds  in  the  crown  of  our  glorified 
Redeemer.    Yea,  it  may  rife,  as  it  is  a  token  of 
God*s  favor  to  us  in  time  yet  to  come.    Is  not  the 
language  of  it,  here  will  I  dwells  for  I  have  defirei 
it.     Here  will  I  make  the  horn  of  David  to  hud,  and 
ordain  a  lamp  for  mine  anointed !  We  have  been  rea- 
dy to  fay,  The  glory  is  departed  from  the  Temple,  and 
gone  to  the  tbrefoold  of  the  boufe.     Blind  eyes  grow 

blinder,  and  hard  hearts  harder But  the  Lord  has 

feen  o^r  fins,  and  come  to  fave  us. 

Young  believers;  \i^e  bid  you  welcome  to  the 

communion  table  ;  Chrift  bids  you  welcome.     We 

rejoittc  to  fee  fo  much  of  the  travail  of  Chrift*s 

foul  among  us.    We  love  to  fee  the  crown  fliining 

H  h  brighter 


jjrighter  ancj  brighter  on  the  Redeemer's  head.  "^^ 
look  upoa  it  a  promifrng  prelude  IQ  the  greater  glo^- 
ry  of  his  kingdpm,  yet  to  come    It  alio  quicken^ 
pur  pace,  and  makes  the  way  through  this  wilder^ 
nftr?  To  much  the  more  comfortable.   Bur,  althougl^ 
you  are  admitted  into  the  family,  remember  you  ar^ 
but  child ren^-babes  ia  Chrift  Jeius,     You  have^ 
indeed,  the  eflentials  of  men  and  women  in  Chrift  % 
but  you  are  but  babes.    Take  heed  that  you  do  no^ 
think  more  highly  of  your  attainments  than  yo^ 
ought  to  think.     You  are  to  confider  yourfelves  a^ 
vrcak  in  fpiritual  knowledge,  and  in  all  grace*    O 
Ifeep  an  humble  and  humbling  fenfe  of  this  alvay^ 
upon  your  fpirits ;  and  take  heed,  left  becauf^  Qo^ 
has  not.  given  you  fo  much  as  thofe  that  were  eoa-i 
verted  many  years  ago,  you  (hould  flight  what  Go4 
has  done  tor  your  foul.     Follow  on  to  know  the 
Lord,  that  you  might  grow  fafter  in  grace,  and  in 
the  knowledge  of  Chrift,  than  thofe  that  fled  to  him 
before  you.       Never  abfent  yourfelves  from  the 
means  of  grace,  the  ordinances  of  God's  houle,  n  jt 
give  occafion  of  ftum.bling  to  others. 

And  let  us  all  fit  down  together,  admiring  that 
grace  of  God,  and  love  of  Chrift  Jefus,  that  ha* 
gathered  in  To  many  fouls,  and  brought  them  a^  a^ 
flock  of  doves  to  their  wiQdQwi,    What  a  wonder- 
ful 


Souls  fytng  to  Chrl/i  a  ghrioits  fight,  0.%%' 

fd(  aftd  pleafing  fight  have  we  ?  O  grace,  grace^ 
rich  and  fovereign  grace,  that  is  building  up  the 
kingdom  of  our  Lord,  on  the  ruins  of  fatan's  king- 
doTn.  What  a  wonderful  thing  is  it,  that  where 
fin  has  abounded,  grace  (liould  much  more  abound  \ 
O  fliall  we  not,  with  one  heart,  celebrate  the  power 
and  grace  of  God,  at  the  communion  table.  WhaC 
a  rpiritual  empire  has  ChriH:  gained  among  us,  and 
that  againft  all  the  enmity  and  reluftance  of  the 
heart.  You  cannot  wonder  at  the  apoftle  in  calling 
it,  the  exceeding  greafnefs  of  bis  power  to  t hem-ward 
that  kelieve.  O  be  encouraged  to  pray  without  falnr-. 
ing  for  yet  great  accefllons,  to  increafe  the  crown 
on  the  Redeemer*s  head,  and  to  excite  your  praife  5 
that  thoufands,  and  ten  thoufands,  and  thoufands  of 
thoufands,  even  multitudes  from  every  nation,  and 
kindred,  and  people,  might  come  in,  and  be  cloatfe^^ 
ed  with  white  robes,  and  palmi  in  their  bands. 


S  E  R  M  O  !|i 


Hha 


SERMON  XII. 

Chri/l   all  in   all  to   the   true 
Chrijlian. 


COLOSSIANS    III.     ir. 

•'But  Chrifi  is  all^  and  in  alL 


1**^^"^  R  E  A  T  and  glorious  things  are  fpoken 
^  G.  .^  of  Ghrift,  both  by  prophets  and  apoftles, 
Si£^:S.j«  particularly  by  the  prophet  Ilaiah,  and 
the  apoftle  Paul.  \Yhen  either  of  thele  enter  upon 
the  fubjed,  efpecially  when  Paul  treats  of  the  per- 
fjn,  charader,  and  benefits  of  Chrift,  he  feems  to 
Ibe  loft  in  wonder,  and  in  a  ftrait  for  words  to  ex- 
prefs  himfdf.  Let  what  will  be  the  fubjeft  he  is 
writing  upon  and  enforcing,  Chrift  is  brought  in, 
and  recommended  to  the  efteem  and  lore  of  his 
people,  j^ 


Chriji  all  in  all  to  the  true  Chrl/liaa,  253 

In  this  chapter  he  exhorts  believers  to  lead  an 
heavenly  life  j  to  mortify  the  old  man,  and  to  be 
renewed  in  knowledge  after  the  image  of  Chrifl. 
And  where  there  is  this  renovation,  there  is  no  dif- 
ference of  nations,  neither  Greek  nor  Jew,  circumci^ 
/ton  nor  uncircumcifton.  Barbarian,  Sythian,  bond  nor 
free :    But  QhrHi  is  all,  and  in  all.     Whatever  the 
Jews  boafted  of  their  priviledges  as  the  covenant 
people  of  God,  or  whatever  the  Greeks  boafted  of 
their  philofophy,  or  whatever  the  great  ones  of  the 
earth  boafted  of  their  wealth  or  honor,  all  was  no- 
thing with  chriftian  converts  •,  but  Chrift  is  all  in  all. 
They  had  more  in  Chrift  than  in  all  things,  and 
Chrift  in  all  things.     He  is  all,  in  all  the  great  af- 
fairs of  falvation. 

Upon  the  words  we  may  confider  in  what  re- 
fpeds  Chrift  is  all  in  all  j  and  confider  why  he 
is  efteemed  fo  hy  a  believer; 

I.     In  what  refpedls  is  Chrifl  all  in  all  ? 

Ans.  He  is  all,  as  the  whole  bufinefs  of  falva- 
tion is  committed  to  him.  The  whole  mediatory 
work  is  fummed  up  in  Chrift.  It  is  in  his  perfon, 
as  God-man,  that  the  parties  at  variance  are  recon- 
ciled;   God  th^  Father  has  committed  the  whole 

bufinefs 


4254  G^r^/?  all  in  all  to  the  irtii  Chrtfiiafu 

feolinefs  to  Chrift  -,  or  the  whole  of  it  id  comprifed 
in  hirh.  PirtkiilaH/ 

1.  He  is  the  root  from  whence  all  the  falvatioil 
fprings  up.  The  blefflngs  take  their  rife  and  being 
from  Chrift,  ^he  Root  of  David  hatb  prevailed  t& 
fipsn  the  hook^  md  to  loofe  the  ftven  ftah  thereof.  He 
was  the  ancient  foundation  of  the  grace  of  God^ 
v^hich  was  revealed  from  the  beginning  oi  the 
world  5  and  therefore,  upon  the  fall  of  mdn,  the 
whole  of  bis  retovery  was  laid  upon  the  feed 
of  the  Mfoman,  And  when  this  falvation  war 
made  known  to  Abraham,  it  was  in  his  feed  thai  all 
the  families  of  the  earth  Jhould  he  bkjfed*  He  waa 
the  foundation  upon  which  the  bleffings  Were  laid 
in  the  decree  of  ele6lion  before  the  world  began* 
Hence  the  ap)oftle  Paul  fays  that  thoie  whom  God 
loVes,  and  calls  with  art  holy  calling,  he  loves,  and 
calls  according  to  hi*  own  purpofe  and  grace,  which 
was  given  them  in  Chri§i  Jefus^  before  the  world  begam 

2.  He  is  the  chief  blefling  promifed.  There  is 
not  artother  fuch  bleffing  as  Chrift  prort^ifed  in  the 
whole  gofpel:  And  therefore  he  b  reprefented  a* 
the  tranfcendent  gift  of  God,  the  matehlefs  eflfedof 
his  love.  God  fo  loued  fht  ifforld,  that  he  gave  bis 
cnly  begotten  Son  j  that  whofo^vsr  klitvsth  in  Um  Jh&uld: 


i 


CVi/^  ^  fM  «^  fe  ik  true  Chnjli4fh  «SS 

mi  perilh',  hi(  hav€  everlafiing  life.  This  giiu  and 
*n  intereft  In  it,  manifefts  more  love,  and  is  a 
greater  blcfTing  than  any  other,  yea,  than  all  other 
bleflings  that  a  perfon  can  receive.  And  therefore 
the  apoftle  John  fays,  In  this  was  manifeSfed  the  love  of 
God  towards  us^  hecaufe  that  God  fent  his  only  begotten 
Sm  into  the  worlds  that  we  might  live  through  him^ 
Chrift  then  is  the  precious  (lone,  the  chief  corner 
ftone;  the  pearl  of  great  price.  All  other  things  ; 
all  other  bleflings,  fuch  as  peace,  pardon,  adoption, 
iife,  &e.  are  but  the  garnilh  of  fome  rich  dilh  at 
the  tabic.  Every  lineament  and  branch  of  the  ex« 
cellent  beauty  of  Chrift,  furpafles  all  other  beauties. 
He  is  the  fum  and  eflence  of  all  beauty  and  glory, 
above  all  others  -,  the  chief  among  ten  thou/and ;  and 
altogether  lovely,  ^  The  whole  duller  of  gofpel  pro- 
mifes,  does  not  afford  any  thing  equal  with  Chrifl. 
i^  beloved  fays  the  church,  is  unto  me  as  a  clufter  of 
camphire  in  the  vineyards  of  En-gedi,  Upon  this 
vine  grows  all  faving  mercy  and  grace,  all  true  joy 
and  comfort,  Golgotha  was  a  richer  foil  than  En- 
gcdi ;  and  the  crofs  pours  forth  a  more  fovereigrt 
cleftuary  than  all  her  vineyards.  Well  may  he  be 
refembled  to  the  bright  and  morning  (lar ;  for  he 
is  the  ornament  of  the  whole  church  in  heaven  ari4 
earth  :  he  is  an  extraordinary  prophet  and  law-giy* 
cr^  a  mergifyl  and  faithful  high  prieft,  King  of 

kings 


256  Chriji  all  in  all  to  the  true  Chrijitattl 

kings,  mighty  in  all  his  works,  mighty  in  all  his  de- 
liverances, the  builder  of  a  fpiritual  houfe  and  a 
glorious  church,  which  he  has  purchafed  with  his 
own  blood.  He  is  a  none-fuch  for  excellency ; 
none  like  him  -,  none  to  compare  with  him.  He 
has  a  more  excellent  name  than  any  of  the  princi- 
palities or  powers  in  heaven  or  earth.  He  is  the  fair- 
eft  tree  in  God*s  garden,  like  the  tree  of  life  in  the 
garden  of  Eden.  As  the  apple  tree  among  the  trees  of 
the  wood,  fo  is  my  beloved  among  the  fons.  As  much 
as  the  apple  tree,  laden  with  delicate  fruit,  exceeds 
the  barren  trees  of  the  wildernefs,  fo  much,  and 
much  more,  does  Chrift  tranfcend  all  other  bleffings. 
He  is  fummarily  all  that  is  promifed.  In  his  per- 
fon,  as  Mediator,  there  is  the  lum  ot  all  the  bleffings. 

Particularly, 

Has  God  faid,  I  will  walk  among  you  and  he  your 
God,  and  ye  Jhall  be  my  people  ?  And  is  not  Chrift  the 
fum  of  this  comprehenfive  bleffing  ?  It  is  in  Chrift 
that  the  relation  between  God  and  his  people  iscon- 
ftituted :  God  o>yns  believers  for  his  people,  and  his 
people  own  him  for  their  God  in  Chrift,  and  in 
him  alone.  There  is  no  other  perfon  in  heaven  or 
earth  who  is  able  to  bear  the  relation  of  God  to- 
wards the  people,  or  of  the  people  towards  God, 
but  Chrift  Jefus :  no  other  that  partakes  of  two  na- 

turc^ 
c  ' 


Chrtji  all  in  all  to  the  true  Chrijllan, '  2J5/ 

tbres ;  no  ether  Immamel,  God  with  us.  It  is  in 
Chrift  that  God  and  the  people  arc  united ;  in  him, 
and  him  alone,  they  own  one  .another.  It  is  he  that 
reprefents  God  to  us  as  oui^s,  and  prefents  us  td^ 
God  as  his.  Though  Chrift  is  not  the  caufe  of 
elecfling  love,  yet  he  is  the  effed  of  it,  and  the  caufe 
of  thofe  effedts  and  ads  of  love  which  flow  down  ' 
to  us.  It  is  Chrift  that  laid  the  foundation  of  that 
relation  which  is  between  God  and  his  people,  by 
whom  he  communicates  of  his  grace  and  influence 
unto  them.  So  Paul  teaches  us,  he  hath  cbcfen  us  in 
him  before  the  foundation  of  the  world,  that  wefhould 
he  holy,  and  without  blame  before  him  in  love :  having 
predeftinated  us  unto  the  adoption  of  children  by  "Jefus 
Chrifl  to  himjelf.  And  again.  God  has  appointed  us 
io  fahationy  by  our  Lord  Jefus  Chrifl,  The  decree 
of  falvation  is  executed  in  Chrift.  He  has  taken  a 
n^w  relation" to  God,  as  his  God  and  Father,  in  the 
covenant  of  graces  and  fo  laid  the  foundation  on 
which  the  church  is  built,  and  of  God's  being  our 
God,  and  we  being  his  people.  Had  it  not  been 
Chrift's  covenant-right,  we  could  never  have  ftocd 
in  fuch  a  relation.  It  is  in  and  through  Chrift  that 
we  have  accefs  into  this  grace,  to  have  God  to  be 
our  God.  He  is  ours  in  Chrift,  and  we  are  his 
through  Chrift,  and  no  other  way.  "Without  union 
to  Chrift,  God  is  not  ours,  nor  we  his,  but  we  are 
I  i  ftrangers 


255,  Ghriji  all  in  all  to  the  true  Chri/haK* 

l^rangers  to  the  covenants  of  promife,  and  without 
God  in  the  world.  Spiritual  relations,  as  well  as 
blefnngs,  come  by  Chrift.  We  come  to  God  in 
Chrifl,  and  he  comes  to  us,  owns  and  blcfles  us  in 
Chrift  i  for  God  was  in  Cbrijl  reconciling  the  world  to 
himfelfy  and  he  is  able  to  fave  to  the  utter  moli^  all  them 
ibat  come  to  God  hy  him. 

Again  ;  the  mutual  agreement  between  God  and 
chriftians,  is  in  Chrift.  Chrift  obtains  the  confent  of 
both  parties,  and  receives  the  amen  to  the  bleffed 
iandcion  of  friendfliip  and  union  ;    the  confent  of 
friendftiip  and  union  ;  the  confent  of  the  one  before  . 
the  foundation  of  the  world,  and  the  confent  of  the 
other  upon  believing  he  has  fulfilled  both  fides  ot 
the  covenant :  on  God's  fide,  he  has  performed  all 
that  God  promiled  to  his  people:    on  our  part,  he 
is  the  perfon  on   whom  our  help  was  laid.     Yea, 
Chrift  is  ftriflly  the  very  thing  agreed  to  on  both 
fides ;  God  gives  Chrift  to  us,  and  we  give  back 
Chrift  to  God  for  all  that  is  required  of  us.     He  is 
made  of  God  to  us,  wifdom,  rigbteoufnefs,  fan^iUcation 
and  redemption.     And  we  agree  to  be  found  in  him^ 
not  having  on  our  own  righteoufnefs,  which  is  of  the 
law,  but  that  which  is  through  the  faith  of  Chriff,  thf 
righteoufnefs  which  is  of  God  by  faith.     It  is  the  na- 
ture of  the  agreement :   it  calls  tor  conditions  and 
>  duties 


ChriJ}  all  in  all  to  tU  true  Chrijllan,  25^ 

duties  from  us,  and  we  give  them  up  to  Chrift  :  wc 
anlwer  the  demands  by  Chrift,  or  they  can  never  be 
anfwered  at  all. 

Again  :  Chrift  is  the  fum  of  all  the  promifes* 
The  fir  ft  promife  of  grace  to  loft  finners,  was  the 
feed  of  the  woman,  which  was  Chrift.  And  fo  the 
promife  to  Abraham,  that  in  him  all  the  families  of 
the  earth  Jhould  be  hlejfed^  was  a  promife  of  Chrifl: 
to  ^11  that  ftiould  believe,  of  every  nation  and  peo- 
ple. Chrift  was  the  Jure  mercies  of  David,  given  for 
a  witnefs  to  the  people,  Anjd  hence  his  coming  is 
reckoned  to  be  the  performance  of  the  old  tefta- 
ment  promifes,  as  the  Holy  Ghoft  tells  us  by  the 
evangelift  Luke.  The  Lord  God  of  Tfrael  hath  rai- 
fed  up  an  horn  of  falvation  for  us,  in  the  hcufe  of  bis 
fervant  David :  as  he  fpake  ly  the  mouth  of  the  hok 
prophets ;  to  perform  the  mercy  promtfed  to  our  fathers^ 
and  to  remanher  his  holy  covenant  \  the  oath  which  hi 
(ware  to  our  father  Abraham, 

And  fo  if  we  confider  the  virtues  or  qualities 
which  Ihew  forth  the  tranfadion,  thefe  are  alfo  in 
Chrift.  Is  the  grace  promifed,  free  grace  ?  And  is 
nbt  Chrift  freely  given  to  the  pepple  ?  Is  it  not  in 
and  for  Chrift  that  grace  is  free  ?  The  fame  righte- 
oufnefs^  life,  peace,  pardon,  and  other  bleflingSj 
I  i  2  >A't-acb- 


ft6p  Chri/i  all  in  (iljio  tpe  true  Chrijllan* 

Viihich  are  promifed  in  the  gofpel,  were  purchafed  by 
Chrift  :    he  made  fatisfaflion  to  the  juftice  of  God 
for  them.     And  becaufe  he  paid  the  full  price  qf 
them,  they  became  free  gifts  to  us.     And  are  thefe 
mercies  promifed,  everlafting  mercies  ?  They  could 
not  have  been  lo,  were  they  not  comprifed  in  Chrift : 
he  was  fet  up  from  everlafting,  and  continues  to  be 
an  everlafting  Mediator.     Had  there  not  been  an 
everlafting  party  for  the  everlafting  Father  to  deal 
with,  the  mercies  promifed  could  not  have  been 
from  everlafting;   neither  could  they  reach  to  ever- 
lafting, were  not  Chrift  the  foundation  of  them. 
A^id  it  is  in  and  for  him,  that  the  promifes  of  grace 
are  evrrlafting  promifes.  Yea,  it  is  for  and  in  Chrift, 
that  they  are  fure  and  ftable.     The  whole  order  and 
difpofal  of  the  bleflings  promifed,  are  ordered  in 
him,  for  him,  and  by  him.     And  hence  they  arc 
fure  mercies,  becauie  he  is  the  fame  yejlerday,  to  day^ 
end  for  ever.   And  all  the  promifes  of  God  are  in  him 
yea^  and  in  him  amen^  to  the  glory  of  God  by  us.  Chrift 
is  in  the  promifes,  as  a  nail  in  a  fure  place,  and  as 
a  fure  foundation  and  corner  ftone,  y^h^ch  can  never 
be  moved  :  and  therefore  he  is  for  a  glorious  thro  fie  to 
his  Father's  houfe.    That  is  the  reafon  that  God  fay$ 
by  his  fervant  David,  that  though  he  will  vifit  the 
tranfgieftions  of  his  people  with  a  rod,,  and  their 
iniquities  withftripes:  Never thelefs,  his  loving  kindneff 

will 


Chnji  all  in  alUo  the  trw-ChriJiiizn,  i6i 

^ili  he  not  utterly  take  from  Mm,  nor  fttffer  his  faith- 
fujinefs  to  fail.  His  coven^t  wtll  be  not  break,  nor  al- 
ter the  t^ing  that  is  gone  out  of  his  lips.  Bt fides,  arc 
,tfle  picop;ii,re.s  perfed  ?  It  is  becaufe  they  are  compri- 
fcd  jn  Chrift  :  for  it  is  in  him  that  all  fulnefs  dwells  : 
and  we  are  compleat  in  him,  who  is  hea^  of  all  prin- 
cipalities and  powers.  The  beft  are  empty  of  any 
thing  that  is  good  of  their  own  ,•  but  a  fulnefs  of 
grace  and  righteoufnefs  is  treafured  up  in  Chrift. 
In  him  is  a  fulnefs  of  divine  perfedions;  a  fuloels 
of  gifts  and  graces,  a  fulnefs  of  the  fpirit  without 
meafure.  And  it  is  from  this  fulnels  in  Chrift  that 
the  promifes  arc  compleat,  and  replete.  If  Chrift 
had  not  been  in  them,  perfedion  could  not  be  in 
them  ;  nor  could  believers  in  Chrift  ever  be  the  bet- 
ter and  more  perfed  by  the  covenant  of  grace,  than 
by  the  covenant  of  works,  were  it  not  tor  Chrift. 
Further;  do  we  find  the  promifes  foul  fatisfyino  ? 
They  could  not  be  \q,  were  it  not  that  Chrift  was 
in  them.  ^hi(,  fays  David,  is  all  my  fahation  and 
allmydeftre.  And  again;  Whom  ha'ue  I  in  heaven 
but  thee  ?  And  there  is  none  upon  earth  I  dejlre  hefides 
thee.  What  fatisfadion  could  a  chriftian  find  in 
the  promifes  of  the  gofpel,  if  he  could  not  fee  Chrift 
the  foundation  of  them  ?  O  it  is  in  and  for  Chrift 
that  the  promifes  are  refreft^ing.  It  is  l^ecaufe  of 
this,  chriftians  can  f^y,  the  lines  are  fallen  to  me  in 
pleafant  places;  yea^  I  have  a  goodly  heritage. 

But 


ft62  Chriji  all  in  all  to  the  trui  ChriJJtaH, 

But  if  Chrift  is  all  in  all,  where  fhall  we  end  the 
flowing  numbers  of  his  endearing  charader?  We 
do  but  cloud  his  excellencies  in  the  attempt.  He  is 
the  marrow,  the  fatnefs  of  all,  of  every  promife  in 
the  whole  gofpel.  If  thou  kneweSf  the  gift  of  God, 
faid  Chrift,  and  who  it  is  that  faith  unto  thee,  give  me 
1o  drink,  thou  woulde^  have  ajked  him,  and  he  would 
have  given  thee  Irving  water. — But  whofoever  drinketh 
cf-  the  water  that  1  Jloall  give  him,  fhall  never  third  : 
hut  it  (ball  he  in  him  as  a  well  of  water  fpringing  up 
unto  eternal  life.  All  the  blefllngsof  grace  and  glo- 
ry are  treafured  up  in  this  ftore-houfe  •,  and  where 
God  gives  him,  all  other  blefiings  follow  him  ;  for 
with  him,  and  where  he  is  given,  God  freely  gives 
us  all  things.  > 


Use  I.  Hence,  how  much  to  blame  are  finners, 
who  will  not  have  Chrift  !  Precious  fouls :  a  num- 
ber of  you  are  feeking ;  but  what  are  you  leeking  ? 
Your  fearches  are  after  fomethin?  below  Chrift* 
But  if  Chrift  is  all  in  all ;  wherefore  do  you  fpend 
Sour  money  for  that  which  is  not  bread  ?  And  your  la- 
lor  for  that  which  fatisfies  not  ?  Why  do  you  compafs 
yourfelves  ahout  with  fparks  of  your  own  kindling  ? 
Why  do  you  walk  in  the  light  of  your  own  fire  ?  You 
v^ill,  you  muft  fail  of  happinefs  at  laft,  if  you  will 
not  believe  in  him  who  is  all,  in  all  the  happinefs 

that 


Chrtji  all  in  all  to  the  true  Chrijltan,  26^ 

that  can  be  enjoyed.     You  pradically  fay  that  there 
is  not  a  full  blefUng  in  Chrift  :    Chrifl:  alone,  will 
not  content  you.  Some  of  you  muft  have  the  world 
with  Chrift  :    others  muft  prefent  their  own  righte- 
oufnefs  to  God,  with  the  righteoufnefs  ot  Chrift, 
though  befides  Chrift,  all  things  are  vanity  and  a 
lie.     How  vain  is  your  purfuit,  while  you  live  with- 
out Chrift,     Suppofe  you  could  have  a  created  hea- 
ven without  Chrift  ;  would  this  fatisfy  you  ?  O  thea 
you  have  no  Chrift,  and  if  you  die  fo,  you  will  have 
no  heaven  at  laft.    Alas  I  How  many  fit  down  with 
a  ftiort  allowance  I  They  feek  not  all  in  Chrift,  and 
through  Chrift,  and  from  Chrift — they  know  not 
what  to  do — they  think  of  building  tabernacles  in 
the  mount,  and  forget  that  Chrift  is  all,  in  all.     O 
why  will  you  deprive  yourfelves  of  the  blefiing  in  a 
fealing  time  ?  Why  will  you  rather  feek  for  comfort 
from  a  frame,  than  from  Chrift,  the  fure  foundation 
of  comfort  I 

11.  Is  Chrift  all  in  all  ?  O  let  him  be  recommen- 
ded to  all  our  hearts !  It  is  neceflary  for  us  to  have 
an  in-being  in  Chrift,  for  without  this,  we  can  have 
no  intereft  in  the  promifed  blefllngs.  Were  it  pof- 
fible  for  you  to  receive  all  that  is  in  the  offer  of  the 
gofpel,  without  receiving  Chrift,  you  would  ftill  be 
an  alien,  and  without  God  in  the  world.    It  is  not 

enough 


qSa  Chrljl  ail  In  all  id  iht  true  Chri/lian. 

enough  tHat  you  come  to  God,  and  bring  Ch rift' 
wich  you,  but  you   muft  come  and  have  Chrift  in 
you :    Chrift  and  you  muft  be  one  myftical  perfoirti 
And  will  you  not  make  Chrift  your  own,  to  day?' 
O  believe  the  divine  record  concerning  him  :  O  re-i 
ceive  him   as  he  is  offered,  and  you  fliall  haye  all 
the  bleOings  which  he  has  purchafed.     Take  Chrift 
for  all,  and  make  ufeof  him  f6r'all.     Go  to  him  t6- 
fulfil  all  the  promifes  ot  the  gofpel  for  you.     Lool^' 
to;  him  to  work  that 'in  you  which  he  requires  oi^ 
you.     He  can  give  you  faith:    he  can  make  yOtf 
willing,  in  the  day  of  his  power.     O  it  is  a  bleffed 
day,  a  fealing  day !    Make  fure  of  Chrift  therefore 
to  day,  and  you  ftiall  be  fealed  with  ah  earneft  of  the ' 
fpifit  in  your  hearts.    He  HbH  ftied  abroad  his  lovfe- 
in^our  hearts.  Particularly 

Ijet  com  muni  cants  make  fure  of  Chrift,  on  this 
day  of  the  gofpel  feaft.  You  are  this  day,  commU' 
nicants,  called  to  renew  your  covenant  with  God, 
and  one  with  another;  Bur,  unlefs  you  put  hJs 
name  into  the  covenant,  by  faith,  how  can  you  re- 
new-the^  covenant  yourfelves  ?  You  will  not  Ipeedih 
the  comnrvanion  engagements',  unlefs  you  take  Chrift 
with  you.  There  is  no  eftablifhment  in  grace  and  ' 
triie  comfort^  if  Chrift  is  not  taken  into  the  account, 
in  covenanting'  at  his  table.     How  x:an  you  engage 

yourfelvcs 


Chriji  all  in  all  to  the  true  Chri/lian*  a6^ 

yourfelves  to  be  the  Lord's  for  ever,  if  you  do  noc 
take  in  Chrift  to  be  your  furety  ?  Here  are  good  ti- 
dings for  broken,  felf-defpairing  Tinners,  who  can- 
not anfwer  the  charge  of  the  law  themfelves:  Chrifl 
has  undertaken  the  debt,  and  Hands  resdy  to  dif- 
charge  it.  He  has  borne  the  wrath  of  God,  which 
is  due  to  you  ;  and  he  has  fulfilled  the  law  which 
you  have  broke.  And  God  has  tcftified  that  he  ap- 
proves his  work,  by  raifing  him  up  from  the  dead. 
O  that,  while  you  take  the  bread,  you  might  admire 
the  love  which  inclined  Chrift  to  undertake  for  you. 
Admire  the  love  that  caufed  him  to  ftand  on  your 
fide.  Read  the  demonflration  of  his  love,  in  every 
thing  he  did  and  fuffered ;  in  every  rtate  wherein  he 
carried  your  condition,  and  in  every  aflion  where- 
in he  a(5led  your  part.  Js  it  not  ftrangc,  that  thofe 
who  feek  for  evidences  of  his  love,  (hould  negleft 
the  greateft  evidence  of  it,  viz.  When  v/e  ha.d  na 
credit  with  God,  he  became  a  party  with  us,  by 
which  our  ftate  might  be  repaired.  What  a  fweec 
remembrance  fhould  we  have  of  this,  upon  fuch  a 
communicating  feafon.  O  furprifing  I  That  his 
furetifhip  reaches  to  every  condition,  to  every  com- 
mand, and  to  every  promife  in  the  gofpel  i  to  pay 
all  our  debts,  to  perform  all  our  duty,  to  work  all 
our  work,  and  to  undergo  all  our  punifiiment !  The 
thought  forces  my  text  upon  me  :  Bui  ChriJl  is  all, 
and  in  all. 


266  Chri/l  all  in  all  to  th€  true  Chrijltan, 

»  And  has  Chrift  bound  himfelf  to  do  all  for  be- 
lievers, and  to  do  all  to  them  and  in  them  ?  Then, 
while  you  take  the  cup,  you  fhould  confider  that  you 
are  tiiore 'in  debt  to  ChriH  than  you  can  conceive. 
It  v/il!  be  your  work  to  ail  eternity,  to  reckon  up 
the  fum  ot  the  debt  of  grace  that  you  are  under. 
You  will  never  be  able  to  requite  it — you  will,  to 
eternity,  remain  debtors  to  Chrift,  for  his  undertak- 
ing the  engagements  for  you — for  his  difcharging 
your  debt,  and  for  his  reporting  his  Father's  dif- 
charge  of  it  to  you.  You  are  in  his  debt  for  un- 
dertaking your  debt  unafked  -,  that  he  confented  tcf" 
put  his  name  in  the  bond,  and  fubfcribe  a  fatisfac- 
tion  to  the  violated  law.  You  are  in  his  debt  for 
your  acquittance  and  difcharge,  which  he  has  obtain- 
ed and  received  for  you.  And  when  you  have  the  cup 
of  the  new  teftament  in  your  hand  ;  confider,  you 
are  in  debt  for  all  he  has  wrought  in  you,  from  the 
time  you  firft  believed  to  this  moment  •,  for  all  the 
fruit  you  have  brought  forth  to  God  •,  for  every  duty 
you  ever  performed,  and  for  all  the  influences  of 
his  fpirit  that  you  were  ever  favored  with.  Havmg 
therefore  boUnefi  to  enter  into  the  holieji,  by  the  blood  of 
Jefus — -you  muji  draw  near  with  a  trtie  hearty  in  full 
ajfurance  of  faiths  having  your  hearts  fprinkled  from 
an  evil  confciencCy  and  your  bodies  wafhed  with  "pure 
water, 

SERMON 


SERMON  XIII. 

fVhy   Chrift  is  <ill  in  all  to  the 
true  chrijiian. 


COLOSSIANS    III.     II. 

'But  Chrijl  is  ally  and  in  alL 


F"^^"^  E  did,  on  our  lafl:  comrrjunion  fabbatb^ 
Q^  W  ^  propofe  to  confider  in  what  refpefts  Chrift 
^^:^Jf5!  is  all  in  all  j  and  then,  wfey  he  is  efteem- 
ed  fo  to'  be  by  every  true  chriftian. 

As  to  the  finl  of  thefe  heads,  we  obferved  th.it 
he  may  be  confidered  in  the  charafter  given  him  in 
our  text,  as  he  is  the  root  from  whence  all  falvation 
fprings  up;  the  foundation  of  the  grace  of  God, 
which  has  been  revealed  ;  and  as  he  is  the  chic  t 
bleffing  promifed,  and  the  fum  and  complement  of 
K  k  2  di 


268  JVhy  Chr'iji  is  all  in  all  to  the  true  Chrijltan, 

all  the  promifes  of  the  covenant  of  grace.  And 
having  confiJcired  feveral  particulars  under  thefe 
heads,  we  clofed  the  dilcourfe  with  a  (hort  addrefs 
to  thofe  that  do  not  receive  Chrift  as  their  all ;  and 
to  communicants.  We  come  now 

II.  To  confider  why  Chrift  is  efteemed  all  in  all 
by  true  chrift ians  ?  For  the  apoftle  fpeaking  of 
Chrift  as  the  root  of  falvation,  and  the  complement 
of  all  the  promilcs  in  the  covenant  of  grace,  doth 
in  effect  fay  that  all  true  chriftians  find  good  reafon 
to  efteem  Chrift  all  in  all  to  them.  Now,  out  of' 
iDany,  I  lliall  give  two  or  three  reafons  why  real 
chriftians  do  efteem  and  prize  him  as  their  all  in 
thofe  refpeds  which  have  been  mentioned.         And 

^  I.  In  general,  it  is  becaufe  they  defire  the  great  de- 
figns  of  ele(?^ing  love  /hould  be  effected  in  the  beft 
way.  Jelus  Chrift  is  head  of  all  the  eled  of  God,  and 
therefore  they  are  faid  to  be  chofen  in  him.  They 
were  given  to  Chrift,  in  the  covenant  of  grace,  be- 
fore the  v/oild  bc^gan.:  they  are  given  to  him  in 
truft^  and  he  is  jiccountablc  ior  them.     Now,  true 

^hriftiar.s  efteem  and  prize  him  as  cheir  allj  becaufe 
they  fee  the  grand  defigns  of  eledling  love  could 
not  be  difplayed  in  their  glory  and  beauty  any  way 
but  by  his  being  the  rooc  and  fum  of  the  wholo 

'■*"'■  fchtme 


JVJjy  Chriji  is  all  in  all  to  the  true  Chrijlian,  269 

fcheme.  Will  you  afk  what  thefe  great  defigns  ot 
eleding  love  were  ?  I  anfwer,*  they  are  thofe  very 
things  for  which  chriftians  do  efleem  and  prize 
Jefus  Chrift  as  all  in  all.  The  great  ends  and  de- 
ligns  of  eleiftion  are,  the  praife  and  glory  of  free 
grace,  the  honor  and  glory  of  the  Son  of  God,  and 
the  holinefs  and  happinefs  of  the  eleft  :  and  the 
reaions  why  they  efleem  him  lo  Is,  becaufe  Jefus 
Chrift  is  ail  in  all  to  effedt  thefe  ends.     Particularly 

(  I. )  Because  Chrift  is  all  in  the  manifeftation 
of  the  glory  of  tree  grace  in  eledion.  The  laft  end  of 
Gcd*s  choofing  fome  to  be  heirs  of  grace  and  glory» 
was  to  fhew  forth  the  glorioufnefs  of  divine  grace. 
The  goodnefs  of  God  is  his  greateft  glory,  efpeciaily 
when  it  is  communicated  with  the  greateft  fove- 
reignty.  And  Paul  exprefsly  afTures  us  that  he  ap- 
pointed fome  to  glory,  to  (hew  forth  the  riches  of 
his  glory  on  the  vefiels  of  mercy.  And  the  great 
mifery  that  man  had  hurried  himfelf  into  by  the 
fall,  made  way  for  the  illuftration  of  divine  mercy 
in  redemption.  Now,  Jefus  Chiift,  as  Mediator, 
undertook  for  the  ele6l,  and  fatisfied  the  juftice  of 
God  that  ftood  armed  with  vengeance  againft  them,^ 
as  well  as  others,  as  furety  and  reprefentative  of  all 
the  eled.  And  it  is  through  Chrift  alone  that  the 
glory  of  free  grace  can  pofiibly  fhine.     He,  and  he 

only 


rru  Jf7}y  Chriji  is  all  in  all  to  the  true  CMjlian. 

©nly,  could  fecure  the  honor  of  the  glorious  perfec- 
tions of  God,  and  rfiagnify  divine  mercy  and  grace 
above  all  his  name.  And  this  muft  needs  render 
Chrifl:  high  in  the  efteem  of  all  true  chriftians. 

(2  )  Because  it  is  for  the  glory  of  Chrift  to  be 
all  in  all.  The  higheft  end  of  eledion  and  lalva-  ^ 
tion,  next  to  the  glory  of  God,  is  the  glory  of  his 
Son.  The  Father  is  glorified  in  the  Son,  and  the 
Son  is  glorified  in  chrift ians,  and  will  finally  be  ad- 
mired in  all  them  that  believe.  And  that  Jefus  Chrift 
might  be  the  root  and  fum  of  all  grace  and  glory 
to  the  eledt,  God  the  Pather  has  communicated 
himfelf  to  him  in  the  fulleft  manner,  and  in  the 
higheft  way  of  delight,  intending  to  glorify  him  by 
making  him  the  fountain  of  all  that  goodncfs  and 
glory  he  defigned  to  confer  upon  his  creatures,  fuit* 
able  to  their  neceflity  and  condition,  whatever  it  fee. 

Now,  feeing  the  redemption  of  the  foul  was  fo 
precious  that  it  could  not  polTibly  be  efFecled  in  any 
way  confiftent  with  the  glory  of  God,  but  by  Jefus 
Chrift;  and  feeing  the  Father  defignedto honor  his 
Son,  who  bare  the  curfe  of  the  law,  and  made  per« 
fed  fatisfadion  fince,  I  fay,  this  is  the  cafe,  it  will 
follow  that  chriftians  look  upon  Chrift  as  their  all, 
in  this  regard,  with  the  higheft  efteera  and  pleafure. 

It 


Bl}^  Chrtji  is  all  m  all  to  the  true  Chn/lian.  171 

It  is  a  peculiar  oleafure  to  them,  that  the  Father  has, 
and  does,  and  wilWionorjIiis  Son,  as  the  all  in  all  q£ 
the  covenant  in  this  regard.  Since  God  is  of  purer 
eyes  than  to  fufier  fin,  which  js  an  infinite  evil,  to  go 
unpunifhed  •,  fmce  it  was  impoffible  for  God  to  takt; 
a  creature  into  his  bofom  immediately,  unlefs  his 
iuflice  was  latisfied,  and  fince  the  Son  of  God  un- 
dertook and  made  full  fatisfaftion,  and  is  peculiarly 
honored  on  that  account,  he  mufl:  confequently  be 
highly  efteemed  by  all  true  chriftians,  and  they  have 
a  peculiar  pleafure  in  reBefting  upon  the  rewards  of 
glory  and  honor  put  upon  him.  Even  the  prefent 
happinefs  of  chriftians  confifts  very  much  in  view- 
ing and  contemplating  upon  the  glory  of  ChrifL 
Faitlv  pries  more,  much  more  into  the  glory  of  his 
undertaking,  and  the  glory  that  is  given  him  as  Me- 
diator, than  into  our  own  intereft.  It  is  a  peculiar 
fatisfadion  to  their  fouls  that  he  is  highly  exalted  as 
the  all  of  the^covenant ;  that  his  whole  perfon,  his 
human  nature,  as  well  as  the  divine,  is  raifed  toaa 
exceeding  height :  that  the  divine  nature,  v/hkh 
had  been  under  a  veil,  has  its  rights  recognized,  and 
its  glory  difplayed;  and  that  the  human  nature,  in 
conjundion  with  the  divine,  is  highly  exalted  to  a 
title  of  dignity  above  all  the  creatures ;  and  that  the 
whole  creation  is  in  fubjeftion  to  him  :  things  in 
ksavitt,  and  things  in  earthy  and  things  under  the  earthy 

the 


272  jyjyy  Chriji  is  all  in  all  to  the  true  Chrijlian* 

the  inhabitants  of  heaven  and  earth,  the  living  and 
the  dead,  are  at  his  command.  It  renders  a  great 
delight  to  their  fouls  that  Chrift  (hould  be  honored 
with  a  univerfal  empire  in  heaven  and  earth,  and 
over  all  the  creatures  in  each,  to  the  glory  ot  God 
the  Father. 

(  3. )  Because  their  righteoufnels  and  holincfs 
is  laid  up  in  him.  Chrift  is  their  common  head,  a 
public  perfon  for  them,  and  in  him,  all  the  righte- 
oufnefs  and  grace  of  the  new  covenant  is  depofued. 
As  God  condemns  man  by  the  imputation  of  ano- 
ther's fin,  fo  he  juftifies  man  by  the  imputation  of 
another's  righteoufnefs. -f-  And  It  muft  needs  be 
that  Chrift  fliould  be  highly  prized  by  chriftians,  as 
all  their  righteoufnefs  is  laid  up  in  him.  Efpecially 
confidering,  that  in  Chrift  they  have  a  perfecH:  righ- 
teoufnefs :  it  is  a  righteoufnefs  which  makes  full 
fatisfadion,  not  only  for  a  few,  but  for  all  the 
elcfl,  under  the  ancient  and  prefcnt  difpenfation  of 
grace.  There  was  fuch  a  dignity  and  worth  in  his 
perfon,  beyond  all  the  perfons  he  reprefented,  that 
his  righteoufnefs  could  not  but  anfwer  to  every  cafe. 
When  they  view  the  worth  of  his  perfon,  they  fee 
it  is  far  above  all  faints,  and  infinitely  beyond  theirs 
in  value  :    and  as  he  ftands  in  their  ftead,  he  muft 

make 
•\  Rom.  ir.  5 — 11. 


Why  Chrift  is  all  in  all  to  the  true  Chrijlian,  ft  75 

make  amends  to  God,  being  himfelt  God  and  man 
in  two  difl:in<fl  natures,  and  one  perfon  for  ever  :  for 
all  his  fufFerings  and  obedience,  were  the  fufferinc^s 
and  obedience  of  him  who  was  God  and  man.  The 
rightecufnels  that  was  wrought  in  his  human  nature, 
unto  which  the  Godhead  gave  an  efficacy  and  ex- 
cellency, makes  him  a  full  and  perfed:  fountain  of 
righteoufnefs.  |I  As  the  Son  is  the  fountain  of  light 
to  the  world,  fo  is  his  righteoufneis  to  all  the  eledt 
of  God  ;  *  a  righteous  Savior  to  juRify  the  ungod- 
ly. Again  ;  confidering  his  righteoufnefs  is  ever- 
lafting.  t  When  the  righteoufnefs  of  the  firlt  co- 
venant was  broken,  the  covenant  itfelf  was  made 
void  :  and  fuch  a  righteoufnefs  could  not  be  laid  up 
in  a  mere  creature,  which  is  fubjed  to  change,  as 
would  anfwer  to  an  everlafling  covenant.  There- 
fore when  God  might  juftly  have  made  an  end  of 
fin,  by  making  an  end  of  the  fmner,  Chrift  found 
out  another  way,  and  fo  made  an  end  of  fin  as  to 
fave  the  finner  from  death,  by  providing  a  riohte- 
oufnefs  for  him.  And  this  is  an  everlafting  righte- 
oufnefs, becaufe  it  is  the  righteoufnefs  of  the  ever- 
lafting Father  and  friend  of  God's  eled.  As  it  was 
everlafting  in  the  counlels  of  it,  fo  it  will  be  ever- 
lafting in  the  virtue  and  confequences  of  it.  Again ; 
confidering  the  merit  of  this  righteoufnefs :  Ic  muft 

LI  be 

|2.  C;r.  V.  21,       *Mal.iy,2,      t-C>tf».  ix.  24. 


be  a  rightecufnefs  that  has  merit  in  it,  or  elfe  it  will 
never  anfwer  God's  end,  nor  our  neccfllty  ;  for  if 
Chrill  had  only  paid  the  old  debt,  and  fo  rtftored 
man  to  his  primitive  ftate,  this  could  not  have  an- 
Iwered  the  riches  of  divine  grace,  nor  man's  extre- 
mitv.  Therefore  Chrifl:  paid  net  only  the  price  of 
redemption,  %  whereby  he  redeemed  from  fin  and 
guilt,  but  he  alio  purchafed  an  inheritance,  a  glory- 
to  be  bellowed  upon  them.  Now,  muH:  not  Chrifl 
be  greatly  efteemed  and  prized  by  true  chriftians  on 
thefe  accounts  ?  What  could  have  been  done  with- 
out this  righteoufnefs  ?  How  could  a  righteoufnefs 
be  found  that  fliou'd  make  amends  to  ir-jured  juf- 
tice,  and  honor  the  divine  perfedions  in  the  juOifi- 
cation  of  the  ungodly,  had  not  Chrift  interpofed  ? 
Surely,  the  righteoufners  of  a  mere  creature  that  is 
iubjeil  to  change,  could  not  be  anfwerable  to  the 
everlafting  covenant.  Nor  could  any  mere  creature 
purchafe  heaven,  for  they  are  all  bound  under  the 
law,  and  if  they  had  perfetflly  kept  every  command, 
they  were  unprofitable  fervants  \  it  was  no  more 
tlvan  a  due  debt  :  and  then,  they  had  no  righteouf- 
nefs to  fpare  to  another  j  and  if  they  had,  it  could 
not  give  a  legal  merit.     Merit  can  be  from  him 

only 

tAPOLUTROSis  figmjjes  a  full  and  perfeSl  deliverance  ;  a 
redemption  ivhich  is  every  way  abj'olute  and  compleat.  And 
this  word  Paul  ufes  Epk.  i.  14. 


Jyljy  Chrtjl  is  all  in  all  to  the  true  Chri/fian.  275 

only,  the  excellency  of  whofe  perfon  does  exempt 
him  from  the  law,  and  by  whofe  voluntary  fubjefli- 
on  to  the  law,  the  law  is  more  mp.gnified  than  ever 
it  was  debafed  by  all  the  tranfgrefllons  of  the  creature. 

But  not  only  the  righteoufnels,  but  the  holinefs 
of  the  elect  is  laid  up  in  Chrift  j  and  on  that  ac- 
count chrillians  highly  prize  him.  God  will  not 
deal  with  a  finner  immediately  in  any  thing :  the 
grace,  as  well  as  the  righteoufnefs,  mud  be  laid  up 
in  Chrift,  as  a  middle  perfon,  by  whom  all  muft  be 
bellowed.  And  therefore  Paul,  fhewing  what  ChriH: 
is  as  Mediator,  fays,  it  pkafed  the  Falher^  thai  all 
fulnefs  (JjGuId  dwell  in  him  :  not  only  a  fulnefs  of 
righteoufnels  and  merit,  but  a  fulnefs  of  ftrength 
and  grace.  And  it  is  of  his  fulnefs  that  all  ths 
elefl  receive  the  firft  grace,  and  grace  for  grace. 
The  K-ft  and  greatefl:  chriftians  cannot  live  graci- 
oufly,  no  not  for  one  moment  without  him,  and  the 
weakeft  may  have  enough  from  his  fulnefs.  The 
gifts  and  graces  of  the  fpirit  are  poured  out  upoa 
the  man  Chrift  Jefus,  that,  as  Mediator,  he  might 
be  the  univerfal  head  of  the  church,  and  the  ftorc- 
houfe  of  all  grace  to  the  elecl :  and  therefore  the 
life  of  grace,  as  well  as  glory,  is  communicated  to 
us  from  him.  And  chriftians  can  receive  grace 
from  no  other ;  it  can  be  derived  by  no  other.  The 
1*1 2  fulnsiir. 


276  ff^y  Chrifl  is  all  in  all  to  the  true  Chrijlian, 

fulnefs  which  they  receive  is  difpenfed  by  daily  and 
continued  fupplies  from  him.  Whatever  turns  to 
their  growth  and  comfort,  is  by  the  fupply  of  the 
Jpirit  of  Jefus  Chrijl,  -f  Who  can  dipenfe  grace  un- 
to us,  to  mortiry  lufl",  to  excite  vigilance,  love, 
meeknefs,  humility,  or  to  fupport  us  and  comfort 
us  under  trials,  but  he  that  hath  the  knowledge  and 
wifdom  of  a  God,  and  power  to  do  exceeding,  a- 
bundant,  above  what  we  can  a(k  or  think  ?  But 
Chrift  can  and  does  give  out  of  his  fulnefs,  fuitable 
and  feafonable  fupplies  j  and  in  him  is  our fruii  found.'] 
From  him  we  receive  grace  and  flrengch  to  do  any 
duty,  or  undergo  any  trial. 

Now,  if  we  duly  confider  of  thefe  things :  If  we 
find  that  Chrift's  being  all  in  all,  as  to  the  root  and 
complement  ot  all  bleffings,  renders  him  dear  to 
our  hearts,  becaufe  God  is  glorined  in  the  highefl 
way  in  his  adorable  pcrfeflions ;  and  becaufe  Ch rift 
is  crowned  and  glorioufly  rewarded  for  his  under- 
taking and  fiiiifn'sng  the  work  of  redemption  in  fuch 
a  glorious  manner  •,  and  becaufe  he  is  all  our  righ- 
teoufnefs  unto  joftification,  and  all  our  grace  and 
hoJinefs  is  in  him,  and  diipenfed  by  him  :  if,  I  fay, 
we  duly  confider  of  thefe  things,  and  Chrift  is  real- 
ly efteemed  and  highly  prized  on  thefe  accounts,  we 

ma^ 
■fPhil.  i.  19.  iH-f,  xiv.  g. 


tf^)y  Chr'iji  is  all  in  dfl  io  the  frul  Chrtjt^h,  27; 

may  humbly  hope  that  he  is  all  in  all  to  Us,  and  is 
ready  to  give  us  the  earned  of  the  inheritance. 

Use  I.  Learn  hence,  the  free  and  rich  grace  of 
God  in  the  gift  of  his  Son  Jefus  Chrift.  The  pro- 
phet Ifaiah  does  exalt  this  grace,  that  Chrift  fhould 
be  given  as  a  Mediator,  and  that  all  the  grace  and 
bleflings  (hould  be  fnnfimed  up  in  him  •,  *  that  the 
ancient  of  days  fnould  take  flefh  upon  him,  and  the 
everlafting  Father  ihould  be  a  Son  given,  to  pur- 
chafe  a  pardon,  and  procure  all  blefTings  for  the 
tkd:  of  God.-  And  truly  the  gift  itfelf  was  the 
higheft  honor,  and  the  greateft  gift  that  could  be 
beftowed ;  but  it  we  duly  confider  the  ends  for 
which  he  is  given,  and  the  glorious  retinue  of  all 
grace  that  follows  him,  which  have  been  mentioned, 
it  will  greatly  heighten  the  gift  in  our  efteem. 

Efpecially  if  we  fefledt 

That  the  gift  was  entirely  free,  God  did  not 
Owe  unto  any  man  fuch  a  Chrift  as  he  is  j  it  was  all 
free  grace  that  inclined  him  to  enter  upon  the  plan 
of  redemption,  when  man  had  broken  the  fir  ft  co- 
venant, and  was  perfidious  before  God.  And  even 
then,  there  was  no  price  to  purchafe  this  grace; 


though 


fj/a,  xlii.  6, 


278  TPl}y  Chrijf  is  all  in  all  to  the  true  Chrifitan, 

though  Chrift  has  purchafed  all  the  grace  and  blcf- 
fings  of,  the  covenant,  yet  the  covenant  itfelf  is 
grounded  on  the  free  grace  of  God,  and  the  appro- 
bation and  acceptation  of  all  that  Chrift  did  and  fuf- 
fered,  is  grounded  on  free  grace  in  that  agreement 
which  was  between  the  Lord  Jefus  Chrift  and  his 
Father.  Neither  was  there  any  thing  forefeen  that 
we  could  poftibly  do,  that  could  be  the  ground  of 
ihis  contrivance,  for  if  it  had  been  fo,  the  reward 
muft  have  been  reckoned  of  debt,  and  not  of  grace. 

That  the  love  of  God  In  this  gift  is  immeafu- 
rably  great.  The  grace  that  Chrift  has  purchafed, 
flows  from  God's  eleding  love.  He  obferves  the 
fame  order  in  blefting  that  lie  does  in  eleding.  Ac' 
cording  as  he  has  cbofen  us  in  him,  before  the  founda- 
tion of  the  world  j  that  we  (Jjould  be  holy  and  without 
blame  before  him  in  love  :  having  predcftinaied  us  unto 
the  adoption  of  chrildren  by  Jefus  Chrijl  to  himfelf,  ac- 
cording to  the  pod  "pkafure  of  his  will,  ^  Eledlion  is 
the  fecret  fpring  out  of  which  all  this  grace  flows. 
And  this  magnifies  the  love  of  God  in  giving 
Chrift,  the  bleffing  of  all  ble/Tings,  to  an  high  de- 
gree. The  gift  of  Chrift  is  in  purfuance  of  his  eter- 
nal purpofeia  beftowing  rightcoufnefs  holinefs 8c  hea- 
ven upon  his  people,  in  a  way  everlaftingly  honorary 

f  ^h^  i.  4,  5» 


Why  Chr'ijt  is  all  in  all  to  the  true  Chrljllan.  ijq 

to  his  own  name,  and  his  Son's  name.  And  the  more 
difficulties  bve  breaks  through,  the  (Ironger  and  the 
greater  it  is.  His  love  was  jealous  of  every  thing 
that  flood  in  the  way  of  its  operation ;  it  was  the 
flame  of  the  Lord,  and  broke  through  death  itlelf 
to  accomplifli  its  defigns.  Our  fins,  the  breaches 
of  covenant,  one  would  think,  would  keep  this  love 
from  working-,  yet  the  greatnefs  of  this  love  is 
manifeft  in  the  duration  of  it:  it  is  everlafting 
love,  not  only  an  ancient  love,  but  a  love  that  fhall 
never  fail ;  from  everlafting  in  the  counfels  of  it, 
and  to  everlafting  in  the  continuance  and  confe- 
quences  of  it. 

Again  ;  refledl  that  man's  necpfiity  was  exceed- 
in^y  oreat.  We  were  all  under  a  broken  covenant, 
and  therefore  under  the  curfe  of  it.  It  was  a  cove- 
nant without  a  Mediator,  and  therefore  we  had  to 
anfwer  for  the  breach  in  our  own  perfons :  a  cove- 
nant that  promifes  no  repentance,  nor  any  mercy 
or  acceptance  upon  repentance  :  and  therefore  we 
mufl  have  been  left  in  a  remedilefs  condition,  bound 
over  to  chains  of  darknefs,  were  it  not  for  this 
love;  It  is  the  free  favor  and  good  will  of  God» 
and  not  any  merit  or  defert  of  ours,  that  appeared 
in  our  extremity,  and  has  brought  falvation. 


1^  /f  %  ChriJi  is  all  in  all  to  the  true  Chrl/han, 

IT.  Learn  hence,  to  admire  and  exalt  the  Lord 
Jefus  Chrift  in  our  hearts  and  lives.  Was  it  not  the 
wonder  of  holy  angels  that  he  fliould  condefcend  to 
be  all  in  all  unto  the  felf-ruined  and  hell  de^erving^ 
He  was  equal  with  the  Father,  and  thought  it  no  rob- 
bery to  be  fo  •,  and  therefore  he  could  not  come  un- 
der an  a(5l  of  God's  will,  but  by  his  own  confent. 
Hence,  that  Chrift  (hould  freely  offer  himfelf  to  be 
all-in  all  for  the  eleifl,  does  exceedingly  exalt  him, 
and  render  him  wonderful  in  the  eyes  of  all  true 
chriftians.  It  was  great  condefcention  in  God  the 
Fatlier,  that  he  (hould  bind  himfelf  to  man  by  co/^ 
venant  before  the  fall.  What  then  iS  the  conde- 
fcention of  the  Son  of  God,  that  he  Ihould  bind 
himfelf  to  obey  and  luffer  the  whole  law  !  His  obe- 
dience and  fufferings  honor  God  more  than  the  obe- 
dience  of  all  the  creatures  in  heaven  and  earth. 
This  puts  more  honor  upon  the  law  than  any  thing 
elfe,  that  he  who  is  lawgiver  (hould  be  made  under 
the  law,  and  that  he  who  was  equal  with  God  in  na- 
ture, Ihould  come  under  the  counfels  of  his  will. 

Surely,  this  condefcention  of  Chrift  (hould  ex- 
cite admiration  and  love,  efpecially  as  we  enjoy  the 
benefit  ot  it.  For  the  whole  tranfa<flion  had  a  re- 
ference to  them  that  (hould  believe,  and  will  be 
matter  ot   wonder  and  praife  to  them  that  (hall 

hereafter 


Pyhy  Chrtji  is  all  in  all  to  the  trut  Chr:Jtan»  2^1 

hereafter  believe.  As  the  root  and  fum  of  all  grace, 
he  came  into  the  world,  and  therefore  he  fays,  lo  I 
(ome  to  do  tby  will,  unto  which  he  was  appointed 
before  the  world  began.  And,  on  this  account, 
every  true  chriftian,  and  every  one  that  fliall  be  fo, 
is  a  part  of  his  care :  he  bore  them  in  his  bofom, 
and  had  their  names  written  in  his  book  before  the 
foundation  of  the  world.  And  to  efFeft  their  fal- 
vation,  he  was,  in  the  fulnefs  of  time,  made  under 
the  law.  He  bore  the  curfe,  was  reputed  a  finner 
by  men,  and  had  fin  imputed  to  him  by  God,  and 
the  iniquities  of  all  the  eled  did  meet  upon  him. 
O  the  condefcention  of  our  Lord  Jefus  Chrift  ! 
Had  he  been  only  an  interceffor  in  behalf  of  the 
felf-ruined,  it  had  been  a  great  mercy,  a  wonderful 
a(5l  of  love  :  but  for  him  to  become  a  furety,  to  pay 
our  debt,  and  engage  unto  God  a  righteoufnefs  that 
Ihould  juftify  us  confident  with  the  honor  of  the 
divine  characT:er,  and  holinefs  that  fhould  qualify  us 
for  the  fervice  and  work  and  enjoyments  of  heaver..] 
O  what  condefcention  is  this !  O  how  aftonifliing 
that  he  fhould  cancel  the  hand- writing  that  was 
againft  us,  and  nail  it  to  his  crofs !  Kow  wonder- 
ful that  he  fhould  engage  to  work  all.cur  works  ia 
us,  and  for  us;  that  though  the  duty  is  ours, 
the  efficacy  is  his,  and  from  him  alone  we  receive  a 
fupply  of  the  fpirlt  which  enables  us  to'bring  fortfi 
fruit  unto  God. 

M  m  ni 


aJa  Jf^y  Chrlfl  u  ad  in  all  to  tht  truf  Chri/tian, 

III.  Is  Chrift  the  root  and  fum  of  all  bleffings  > 
Then  thofe  muft  needs  be  miferable,  who  are  ftran- 
gers  to  him.  Many  that  live  under  gofpel  light 
and  grace,  are,  in  their  hearts,  ftrangers  to  the  cove- 
nants  of  promife,  having  no  good  hope,  and  with- 
out God  in  the  world.  Though  they  are  the  vifi- 
ble  people  of  God,  and  enjoy  very  great  external 
privileges  as  pjch,  yet  they  are  in  a  Chriftlefs,  and 
therefore  in  a  hopelefs  condition,  for  Chrift  is  the  all 
in  the  covenant  of  grace,  and  therefore  all  the  ground 
and  foundation  of  all  chriftian  hope.  Yet  ihis,  I 
fear,  is  the  cafe  of  many  prefent  on  this  occafion. 
You  will  not  believe  he  is  all  in  all,  and  will  not  re- 
ceive him  as  he  is  held  forth  in  the  gofpel.  You 
are  whole,  and  do  not  fee  your  need  of  fuch  a.  phyfi- 
cian  as  he  is.  If  you  were  fenfible  of  your  guilt 
and  danger,  you  would  improve  every  occafion  of 
Chrift's  pafTing  this  way ;  at  le:;ft,  if  you  have  a 
meafure  of-  convidion,  it  is  evident  that  the  appre- 
henfions  of  your  guilt  and  danger  are  very  con- 
traded.  You  are  like  the  phariiee,  laboring  under 
the  complaint  of,  what  lad  I  yei  ?  and  not  like  the 
publican,  at  your  wits  ends,  feeing  nothing  about 
you  but  what  conftitutes  you  finners,  and  expofet 
you  to  the  wrath  that  is  to  come.  You  may  indeed 
undergo  much  difquiet,  repining  at  your  deficien- 
cies, and  be  very  earneft  for  fome  afliftance  to  fup* 

potC 


Why  Chriji  is  all  In  all  to  the  true  Chri/fiatt,         283 

port  you ;  but  ftill  this  thought  lurks  at  the  bottom 
in  your  minds,  that  you  have,  or  fiiould  have  fonie 
principle,  which,  if  properly  affifted,  might  give 
you  relief.  Hence  your  minds  are  quite  eftran- 
ged  from  Chrifl,  who  alone  can  relieve  you,  becaufe 
he  has  already  done  all  that  is  neceflary  for  your  re- 
lief. Therefore,  in  faithfulnefs,  I  muft  tell  you, 
that  you  are  enemies  to  God,  and  enemies  to  Chrift  ^ 
and  though  you  are  fenfible  of  weaknefs,  you  are 
not  fenfible  that  you  are  without  ftrength.  And  will 
you  pretend  that  you  would  have  Chrift  for  all, 
when  you  do  not  believe  you  extremely  need  him 
tor  all  ?  No,  no  ;  the  world  and  the  enjoyments  of 
it,  or  your  own  duties,  mar  your  concern  about 
Chrift.  Therefore  communion  feafons  are  either 
quite  negleded,  or  formally  attended  by  you.  You 
may,  it  is  true,  come  betore  God  as  his  people  do, 
and  fhew  much  outward  regard,  but  your  hearts  are 
not  weaned  from  all  your  idols. 

But  let  me  tell  you,  unlefs  you  give  up  all,  unlefa 
you  take  Chrift  for  all,  you  are  undone  -,  for  there 
is  no  promife,  no  grace,  no  righteoufnefs,  that  be- 
longs to  any  but  thofe  that  are  in  Chrift.  Though 
your  outward  privileges  are  very  great,  yet  if  you 
have  not  Chrift  in  ordinances,  the  feals  of  the  cove- 
naat  can  do  you  no  good.  Why  then  fhould  you 
M  m  2  take 


2^4  ^^y  C^^i^lft  '^  oil  in  all  to  the  true  Chrljllan, 

take  up  with  means  ?  Why  (hould  your  hearts 
be  fo  obftinately  fet  againft  Chriit  ?  Have  you 
fuch  ungodly  hearts,  that  you  cannot  bear  God 
ihould  have  fo  much  honor  as  he  would  have  in 
your  falvation  by  Chrift  ?  Or  have  you  fuch  a  ha- 
tred of  the  terms  upon  which  you  mufl  receive 
Chrift,  that  you  cannot  give  up  all  to  him  ?  O  pite- 
ous cafe ;  fin  is  fweet,  felf  is  dear,  the  great  god  of 
this  world  is  worlhipped  ftill  1  Now  Chrift  comes 
and  companionately  knocks  at  the  door  of  your 
hearts,  you  bar  the  door  againfl  him. 

IV.  Let  Chriftians  take  the  comfort  that  is  to 
be  had  in  Chrift.  Some  perfons  comfort  them- 
ielves  by  thinking  that  they  have  undergone  a  fav» 
ing  change,  and  are  proud  of  their  own  fanflity : 
but  this  is  utterly  wrong  ;  it  is  trying  to  live  upon 
felf,  and  will  fadly  corrupt  experiences  if  they  have 
any  that  are  genuine.  Your  comfort  muft  come 
from  confidering  of  what  is  abfent  from  you,  of 
what  is  in  heaven,  even  the  free  mercy  of  God  in 
Chrift  ;  tor  when  you  look  into  God*s  perfed  law, 
and  fee  your  own  infides,  you  find  yourfelves  more 
the  objedls  of  mercy,  and-  a  difcovery  of  the  mercy 
of  Cod  in  Chrift  will  make  you  more  happy.  All 
true  comfort  Iprings  from  the  mercy  of  God  in 
Chrift,  and  the  more  of  Chrift  is  feen  under  any  or- 
dinance 


fyijy  Chrljt  is  all  in  all  to  the  true  Chrlfian,  2S5 

dlnance,  the  more  true  confolation.  It  is  becaufe 
confolation  comes  from  the  open  vifion  of  Chrift  in 
glory,  that  makes  heaven  infinitely  fweet  to  the  glo- 
rified faints.  And  if,  under  ordinances,  you  fetch 
your  comforts  from  Chrift  as  the  root  and  fum  of 
all  the  promifes,  they  will  prove  the  greater  cordi- 
als, and  the  more  reviving. 

Communicants  particularly,  ought  to  meet 
Chrift  athis table,  and  comfort  themfelves  in  him  and 
with  him  :  for  Chrift  is  not  only  the  author  ot  his 
people's  comfort,  but  the  matter  and  ground  of  it, 
"Wait  therefore,  under  this  ordinance,  for  the  confo- 
lation of  Ifrael :  he  is  worth  waiting  for,  and  will 
be  welcome  to  thofe  who  have  waited  for  him,  and 
continue  waiting.  And  if  you  meet  Chrift  here, 
you  may  fee  good  realbn  to  be  comforted  on  feve- 
ral  accounts.  Particularly 

I.  You  may  fee  your  ftandlng  before  God.  It 
is  the  glory  and  triumph  of  faints  to  appear  before 
God  in  the  righteoufnefs  of  Chrift,  agreeable  to  the 
vifion  of  John  :  And  there  appeared  a  great  wonder 
in  heaven,  a  woman  cloathed  with  the  fun,  and  the 
moon  under  her  feet,  and  upon  her  head  a  crown  of 
tipelve  flars.  If  you  take  a  view  of  your  cloathing, 
Ihe  white  robe  of  Chrift*s  righteoufnels  in  which  all 

true 


286         JPTjy  Chr'tjt  Is  all  tn  all  to  the  true  Chrt/ltan, 

tnie  chriftians  (land  before  God,  your  hearts  and 
hopes  will  rile  above  the  world,  nnd  the  doiftrines  of 
the  gofpel  will  be  a  crown  of  glory  to  you.  If  you 
have  this  righteoufnefs  applied  to  you,  by  the  impu« 
tation  of  the  Father,  you  will  fee  good  reafon  of 
glorying  in  that,  becaufe  it  is  the  righteoufnefs  of 
God  •,  the  righteoufnefs  of  his  ordaining,  appoint* 
ing,  and  accepting.  The  righteoufnefs  of  him, 
who  has  infinintely  more  worth  in  him,  than  all  the 
fouls  he  has  redeemed,  than  all  the  glory  he  has 
purchafed. 

\' 
2.  Here  you  may  fee  your  ftrength.  It  Is  the 
common  affliflion  of  chriftians,  that  they  live  too 
little  to  him  who  died  for  them.  They  find  that 
they  can  do  no  duty  by  the  power  of  inherent 
grace :  the  corrupt  and  finful  inclinations  that  re- 
main in  them,  controul  and  check  them,  and  drive 
on  a  contrary  interell  to  that  of  chriftians.  And 
their  graces  are  fo  very  weak,  that,  although  they 
approve  of  the  precepts  and  prohibitions  of  the 
word,  they  can  not  reach  that  pcrfeiflion'in  holinefs 
they  breathe  after.  But  if  you  meet  Chrift,  you 
may  fee  that  your  ftrength  to  do  any  duty,  and  to 
deny  yourfelves  of  any  thing  forbidden,  is  laid  up 
in  Chrift ;  for  he  is  not  only  a  furety  to  pay  the 
debt  you  owe  to  the  firft  covenant,  but  to  perform 

tliS 


fyhy  Chrifi  u  all  in  all  to  the  true  Chrijiian,  %tj 

the  duty  required  of  you  under  the  fecond,  and  bet- 
ter covenant.  You  will  fail  befure,  if  you  go  about 
any  duty  in  your  own  ftrength ;  but  his  grace  is 
iufficient  for  you.  And  when  you  find  yourft-lves 
weak  in  yourfelves,  you  may  find  the  ftrength  of 
divine  grace  coming  from  Chrift  into  your  fouls: 
And  though  your  graces  Be  ever  lo  im  per  fed,  yet 
he  will  prefent  you  to  the  Father  without  fpot  or 
wrinkle,  or  any  fuch  thing.  Here  he  will  ftrength- 
en  and  uphold  you,  and  carry  you  along  in  your 
journey,  and  in  heaven,  at  the  right  hand  of  the 
Father,  he  will  not  only  prefent  your  perfons,  but 
your  weak  fervices,  with  the  much  incenfe  of  his 
own  merits,  upon  the  golden  altar  of  his  divine 
nature. 

3.  Here  you  may  fee  your  own  eftablifhmcnt,' 
Chriftians  often  turn  afide  from  the  holy  command- 
ment, and  thereby  they  grieve  the  holy  fpirit,  and 
lofe  the  light  of  God's  countenance.  Then  all  for- 
mer experiences  can  yield  them  no  comfort,  but 
will  rather  ferve  to  promote  their  fear,  and  increafe 
their  pain.  Though  they  have  all  the  reafon  in  the 
world  to  rely  upon  the  faithfulnefs  of  God  in  his 
promifes,  yet  they  fay  in  their  hearts,  as  David  did, 
/  Jhall  now  perifi)  one  day  by  the  band  of  Saul  f   But 

if 
1 1«  Sam*  xxvii.  i» 


ft88  Wly  Chrlji  is  all  iff  alt  to  the  true  Chrijtatt. 

if  you  meet  Chrift,  at  his  table,  you  may  fee  your 
(landing  is  not  in  yourfelves,  and  be  eftablifhed  in 
your  pcrfeverance.  You  may  then  fee  that  your 
perfeverance  depends  upon  the  faithfulnefs  of  God, 
the  obedience  and  prevailing  interceffion  of  Chrift, 
and  the  oath  that  God  has  made  to  Chrift.  Is  not 
Jefus  Chrift  the  Mediator  of  the  new  teftamcnt  to 
redeem  his  people,  and  qualify  them  to  receive  the 
promife  of  the  eternal  inheritance  ?  *  And  has  not 
the  Father  promifed,  as  his  reward,  that  he  pall  fee 
the  travail  of  his  foul  ?  f  Well,  though  he  died,  he 
is  rifen  again,  and  has  not  left  his  children  orphans. 
Only  meet  him,  and  you  fhall  fee  that  you  have  a 
living  Father,  and  becaufe  he  lives,  you  fhall  live 
alfo,  for  he  is  your  life,  and  will  take  effedlual  care 
to  fecure  you  the  inheritance  of  children,  though 
the  mountains  fhall  depart^  and  the  hills  be  removed,  yet 
his  loving  kindnefs  fhall  not  depart  from  you,  neither 
fhall  the  covenant  of  peace  be  removed,  Jaith  the  Lord, 
that  hath  mercy  on  you, 

4.  Here  you  may  fee  fomething  of  the  glory 
of  heaven.  If  you  find  yourfelves  accepted  in  the 
beloved,  and  ftiould  have  fome  comfortable  fenfe  of 
your  immoveable  foundation,  heaven  will  come 
down  into  your  hearts.  Chrift  will  be  more  won- 
derfully 
fHek.  a,  15,  J 6.  ilfa,  llii,  n. 


IFhy  Chrlji  U  all  in  all  to  the  true  Chrljlian.  2S9 

derfully  your  ail  in  all.  You  may  have  the  eye  of 
faith  fo  ftrengrhened,  as  to  fee  God  upon  his  throne, 
and  that  throne  high  and  lifted  up  beyond  all  com- 
petition. Perhaps  your  harps  have  been  hung  up- 
on the  willows  by  the  rivers  of  Babylon  ;  but  then* 
the  heavens  may  open,  and  you  may  fee  the  vifir/ns 
of  God,  the  darknefs  and  diftance  that  hindered 
may  be  conquei^d,  and  you  may  be  let  into  the 
light  of  the  glories  of  the  upper  world.  Some  have 
had  fuch  a  clear  perception  of  glory,  by  faith,  as  to 
overwhelm  their  Ipirits,  and  leave  their  bodits  in  a 
manner  lifelefs  and  fpiritlefs.  I  believe  it  was  next 
to  death  to  fee  that  giimpfe  of  glory  which  Daniel 
faw.  And  fliould  you,  at  the  table,  be  led  into  hea- 
ven, and  behold  the  Lamb  of  God  there  upon  his 
throne,  though  perhaps  you  would  not  fall  dead  aC 
his  feet,  yet  you  might  know  what  heaven  means : 
heaven  would  come  into  your  hearts,  and  raife  up 
fpiritual  aflions  of  grace.  Holy  afledlion  might 
rife  fo  high,  that  you  may  be  ready  to  faint  under 
the  weight  of  the  difcovery,  and  cry  with  the  church, 
Jlay  me  with  faggons,  and  comfort  me  with  apples^  for 
I  am  fuk  of  love.  \  This  would  be  almofl:  entering 
into  your  Matter's  joy  ;  next  to  being  diflblved  and 
being  with  Chrift,  where  you  hope  to  be  exalted, 
N  n  when 

XCant,  ii.  5. 


# 


290  TFJjy  Chriji  is  all  in  all  to  the  true  Chrijlian, 

when  you  have  done  with   ordinances,  and  to  fit 
with  him  on  his  throne  in  glory  for  ever. 

O  when,  when  fliall  that  happy  time  come,  pro- 
^lifed  the  church  in  the  latter  day,  when  flie  fhall 
call  her  walls  falvation,  and  her  gates  praife  !  When 
all  true  believers  fhall  have  fo  much  of  heaven,  that 
the  fun  fhall  no  more  be  their  light  by  day,  neither 
for  brightnefs  fliall  the  moon  give  light  unto  them  ; 
but  the  Lord  fhall  be  unto  them  an  everlafting 
light,  and  their  God  their  glory. 


SERMON  XIV. 

Chriji  the  Root  of  David ^ 


REV.      XXII.     i^. 

1  am  the  'Root  and  the  Offspring 

of  David^  a?2d  the  bright  and  morn- 
ing Star, 


fW€^  T  has  pleafed  God,  in  infinite  condefcen- 
Q  I  v5  tion  to  human  weaknefs,  to  canvey  the 
k-?^)^J^  knowledge  of  divine  truths  by  meta- 
phors and  fimihtudes  borrowed  trom  material  things^: 
We  have  three  ftriking  metaphors  in  my  text,  by 
which  the  Lord  Jefus  reprefents  feveral  of  his  true 
charaders  as  the  true  Mefilah, 

I  am  the  Root  and  Offspring  of  David.     Chnfz 

put  a  difHcuk  quellion  to  the  Pharifees,  upon  their 

N  n  a  %i^g. 


292  Chr'i/l  the  Root  of  David. 

faying  that  the  true  Mefllah  whom  they  expe£led» 
would  be  the  [on  of  David.  If  faid  he,  David  then 
call  him  Lord,  how  is  he  is  Jon  ?  David  called  the 
Meffiah  his  Lord,  Pf.  ex.  i.  And  in  this  fenfe  he 
is  the  ROOT  of  David  :  he  from  whom  Da- 
vid's life  fprung  ;  for  the  root  of  a  plant  conveys 
life  to  the  plant.  The  fame  word  John  ufes  in  his 
fermon  in  the  wilder nefs,  Mat.  iii.  10.  And  our 
,Saviour,  Mat.  xiii.  6.  So  that,  by  the  root  of 
David,  v/e  muft  underftand  Chrifl:  to  mean  the  Lord 
and  lourceof  David*s  family  and  kingdom:  Chrifl 
gave  him  his  exiflence  -,  he  maintained,  promoted, 
and  fucceeded  him  and  his.  And  yet,  the  faithful 
and  true  wicnefs,  who  tcftifies  this  truth  by  his  an- 
gel, fays  alfo,  that  he  is  the  Offspring  of  David,  i.  e. 
in  his  human  nature  he  fprung  from  David's  loins. 
And  therefore  the  prophet  Zcch.  vi.  12.  calls  the 
MelTiah  the  man  vjhofe  iir.me  is  the  Branchy  that 
Ihould  grow  up  out  of  Bethlehem  the  city  of  Da- 
vid. Neverthekfs,  though  he  is  a  root  out  of  the 
dry  ground,  and  David's  Son,  yet  he  calls  himfelf 
the  Bright  and  Morning  Star.  The  morning  flar 
exceeds  all  others  in  brightnefs,  and  metaphorically 
ilgnifies  fometimes  the  fhining  light  of  the  path  of 
the  jufl,  and  fometimes  fpiritual  illuminatiorr,  be- 
caufe  of  its  clearnefs  and  certainty,  and  fometimes 
the  glorious  light  of  eternity,  becaufe  the  glorious 

Lamb 


Chriji  the  Root  of  David.  293 

Lamb  of  God  cloathed  with  human  nature,  is  the 
clear  medium  of  the  light  of  heavenly  Jerufalem. 
But  in  my  text,  I  apprehend  Ghrifl:  means  that  he  is 
come  to  fcatter  the  darknefs  of  ignorance  and  er- 
ror; and,  as  "the  morning  ftar  is  the  harbinger  of 
the  rifmg  fun,  fo  Chrift  Jefus  is  come  to  ufher  in 
light,  purity  and  joy,  with  unclouded  glory. 

But,  further  to  improve  the  words,  I  defign, 
with  divine  leave,  to  confider  in  what  refpedls  Chri(t 
may  be  faid  to  be  the  Root  of  David  •,  what  is  fig- 
nified  by  his  being  called  David's  offspring,  and 
why  he  calls  himfelf  the  bright  and  Morning  Star  r 

I.    In  what  refped  our  Lord  Jefus  Chrift  may 
be  called  the  Root  of  David  ? 

To  this  I  aniwer  in  general :  Doubtle^fs  the  me- 
taphor is  to  point  out  his  divinity  ;  all-his  uncrea- 
ted excellencies  and  perfedions.  It  is  not  (as  lome 
have  groundlefsly  fuggefted)  to  teach  us  that  he 
fprung  from  David,  but  that  David  fprung  from 
him.  He  is  the  original,  and  bears  up  the  family 
of  David,  and  all  the  families  of  the  whole  earth. 
Efpecially,  he  is  the  foundation  of  all  God's  fpiri- 
tual  houfe,  the  church ;  its  life  and  ftrength.  The 
whole  church  is  like  a  tree,  with  many  branches, 

bearing 


294  Chrijl  the  Root  of  David.  ' 

bearing  fruit.  It  grows  up  out  of,  or  fprings  from 
Chrift  the  Root,  and  derives  all  its  nourilhment  and 
life  from  him.  David,  from^  whom  Chriff  came 
according  to  the  flefli,  though  a  great  man,  and  a 
king,  acknowledged  that  he  had  all  from  Chrift. 
And  lb  his  immediate  mother  called  him  her  Savi- 
our ;  even  bis  parents  were  his  fubjcfts,  his  faved 
ones.  By  him  David,  and  other  kings  and  princes 
reign  and  decree  juftice;  to  him  they  owe  their  life, 
breath,  being,  grandeur  and  glory  j  and  good  kings, 
as  David,  yield  him  cheerful  obedience  and  fubjec- 
tion.  And  fo  the  whole  church,  and  every  member 
in  it  derive  their  all  from  Chrift.  Particularly 

I.  All  true  chrlftians  Ipring  from  Chrift. 
There  is  irifinire  virtue  in  the  divine  nature  of 
Chrift  :  he  is  the  fountain  of  Being  ;  the  treafures 
of  his  communicable  goodnefs,  are  unfpeakable  and 
inexhauftible.  It  hath  pkafed  the  Father,  that  in  him 
all  fulnefs  ^oould  dwell  -,  not  only  a  fulnefs  of  abun- 
dance for  himfelf,  but  a  fulnefs  of  merit  and  righ- 
teoufnefs,  ftrength  and  grace.  He  is  the  fource 
from  whence  the  very  being  of  chrlftians  fprings  j 
the  original  of  all  the  grace  that  they  have,  or  can 
ever  enjoy,  John  xv.  5.  They  are  as  dependent 
upon  him  for  all  ipiritual  and  divine  life,  as  we  are 
upon  the  providence  of  our  Cr^aior  for  cur  natural 


Chrtji  the  Root  of  David.  295 

life  and  motion.  Their  very  being  is  in  Chiift, 
as  the  tree  is  in  the  root,  or  the  branches  are  in  the 
vine,  or  the  vine  in  the  root.  Indeed  the  union  of 
believers  with  Chrift  cannot  be  feen  with  the  bodily 
eyes,  and  therefore  it  feems  mydcrious  how  they 
fhould  have  their  very  lite,  as  chriftians,  in  him. 
And  fo  it  is  myfterious  how  trees  fhould  have  their 
being  and  life  from  the  root  under  ground,  and 
thereby  be  preferved  alive  in  the  coldefl;  winter  fea- 
fon.  But  this  is  true  of  the  latter;  and  it  is  as  trua 
of  the  former  ;  their  fpiritual  life  is  begun  and  car- 
ried on,  by  virtue  of  their  myftical  union  with 
Chrift  their  head.  The  union  is  out  of  fight,  be- 
ing hid,  as  much  as  Chrift  is,  from  an  eye  of  fenfe> 
and  from  the  conceptions  of  a  carnal  mind  ;  but 
being  a  divine  perfon,  the  Father  has  granted  to 
him,  as  the  MeiTiah,  that  he  fliall  have  life  in  him- 
felf,  and  authority  to  communicate  life  to  others. 
No  particular  church,  none  of  the  members  in  it 
could  have  had  fpiritual  life,  without  union  with 
Chrift,  and  fo  deriving  it  from  Chrift  the  root,  any 
more  than  trees  could  have  vegetative  life  without 
deriving  it  from  the  root.  We  could  as  well  have 
given  ourfelves  natural  life  when  we  were  in  a  ftate 
of  non-entity,  as  we  could  give  ourfelves  fpiritual 
life,  or  oblige  hini  to  give  it. 

2.' 


-^9^  Chrijl  the  Root  of  David. 

2.    All  trns  chriftians  are  fupported  by  Chrifti 
Were  the  roots  of  a  tree  cut  off,  a  little  wind  would 
bring  it  to  the  ground  ;  and  if  it  were  not  that  the 
roots  held  it  up,  it  mufl:  be  torn  down  by  a  tempeft. 
So  the  church  and  particular  chriftians  could  not 
fland  were  they  fevered  from  Chri(^ ;  but,  like  a 
tree  planted  in  good  foil,  they  are  rooted  in  Chrift, 
fattened  on  him,  to  keep  them  immoveable  by  any 
wind  of  doftrine,   and  ftedfad  in  the  tempefl:  of 
pcrfecution.     Thofe  that  are  planted  and  grow  up 
from  the  old  root  of  the  fiiH  Adam,  and  have  their 
religion  fpring  from   the  root  of  felf-righteoufnefs 
and  hypocrify,   will  be  eafily  driven  from  fide  to 
fide)  or  blown  down  by  the  wind  of  fevere  tempta- 
tion in  a  day  of  great  trial.     And  if  true  chriftians 
were  not  borne  up  by  Jefus  Chrift,  they  would  be 
overthrown   by  any  blaft  from  hell :    but  the  Root 
of  David  upholds  the  church  and  all  true  chriftians 
in  it,  under  ail  the  alTaults  of  temptations  that  befet 
them  ;  being  rooted  and  grounded  in  Chrift,  they^ 
have  ftedfafl  provifion  againft  the  fatality  of  every 
ftorm.     For  the  encouragement  of  the  humble  and 
felf-difiident,  and  for  fuch  as  place  their  entire  trufi: 
in  Chrift,  and  the  grace  of  God  through  him,  God 
has  made  many  great  and  precious  promifes  of  all 
feafonable  fupports  to  his  people;  and  he  has  paw- 
md  his  truth  and  faithfulnefs  to  perform  them. 


Chrijl  the  Root  of  David,  297 

1  Cor.  X.  i^.      He  knows  the  infirmity  ot  his 
people,  and  will  gracioufly  open  a  way  for  their 
fupporc  or  deliverance,  in  the  mod  flormy  feafon  he 
may  call  them  to  encounter.     Thofe  ftorms  ufually 
exterminate  falfe-hearted  profelTors ;  but  fuch   as 
are  truly  rooted  in  Chrilt,  (hall  bear  up  their  heads 
when  ftorms   beat  the  heavieft  upon  them.     With 
what  holy  bravery  have  chriftians  delpifed  the  ho- 
nors of  the  world,  when  offtred  them,  and  fubmit- 
ted  to  hardfhips  and  difgrace  for  Chrift's  fake,  and 
the  o'ofpers  ?  With  what  generous  difdain  have  they 
renounced  the  tempting  allurements  of  fiefh  and 
fenfe,  rather  choofing  to  undergo  the  fevercft  luffer- 
ings  and  troubles,   than  to  enjoy  all  worldly  gran- 
deur and  fenfual  plealure  ?  Not  to  mention  Gidedn 
and  Barak,  Samlon  and  Jeprha,  David,  Samuel  and 
the  prophets,   which   were  recorded  in  the  writings 
ot  the  old  tertarrient  •,  not,  I  fay,  to  mention  thefe, 
many  chriftians  have  given  clear  evidences  of  the 
truth  of  the  promife,  and  the  power  of  faith,  by 
their  ftedfaftnefs  in   the  greatest  fufferings.     They 
have  been   enabled  to  endure  the  greaieft  tortures 
with  exemplary  patience,  for  the  fake  of  a  good 
con^lcience.     How  many  noble  martyrs  have  endu- 
red the  moft  exquifite  torments,  to  the  lofs  of  life 
itfelf,  arid  borne  up  with  heroic  courage  and  patience 
under  them,  rather  choofrng  to  fubmit  to  the  worft  of 


298  Chr'i/i  the  Red  of  David, 

them  all,  than  to  attempt  a  releafe  trom  them  upon 
any  diflionorable  terms.  Yea,  Chrift:  has  often,  and 
in  many  inftances,  ufed  gibbets,  the  ftake,  the  fcaf- 
fold,  and  the  gallows,  as  a  mean  to  fhow  chriftians 
the  root  from  whence  they  fprung,  and  which  bore 
them  up,  and  to  affure  their  hearts  that  they  were 
fo  rooted  in  him  that  they  fhouid  never  be  moved. 
They  have  found  Chrift  fuch  a  lure  foundation  that 
no  threatnings  nor  tortures  could  overthrow  them. 
He  is  a  root  that  cannot  decay  nor  fail ;  and  confe- 
qnently  the  branches  muft  endure  any  bJafts  from 
the  world  and  the  devil. 

3.  All  true  chrlflians  derive  their  nourifhment 
from  Chrift.  In  this  refpedt  there  is  a  great  like- 
neis  between  Chrift  and  the  root  of  a  tree  ;  for  the 
latter  communicates  life  and  nourifhment  to  the  bo- 
dy and  branches  j  and  even  in  the  winter  feafon 
there  is  life  and  fap  in  the  body  and  branches  deri- 
ved from  the  root.  And  is  not  the  fpirltual  life  of  every 
true  chriftianintherootof  David  ?  From  himiscon- 
veyed  fap  and  nourifhment  to  their  fouls.  Hence 
Chrift  is  faid  to  live  in  believers.  Gal.  ii.  20.  He  lives 
in  them  as  the  head  of  influence,  by  virtue  of  their 
union  with  him.  To  outward  appearance,  they 
live  as  other  people  do  i  their  natural  life  is  fup_ 
ported  as  others  are,  but  yet  they  have  a  higher  and 

nobler 


Chrijl  the  Root  of  David.  29^ 

nobler  principle  that  fupports  and  afluates  them. 
Many  times  indeed,  chriftians  feem  like  the  branch- 
es of  a  tree   in  the  winter,  when  its  verdure  difap- 
pears,  and  the  Tap  returns  into  the  root  j  but  even 
then  they  have  nourifhment  from  Chrift,  fufficient 
to  fupport  fpiritual  life  in  their  fouls.     And  if  they 
ftir  up  the  grace  of  faith,   and  thereby  fetch  down 
the  warm  influences  of  the  fonof  righteoufnefs,  and 
the  dews  of  divine  grace,  the  fap  will  afcend  from 
the  root,  that  though  they  live  in  the  flelh,  they 
will  not  live  afcer  the  fleih,  but  through  the  fpirit 
mortify  the  deeds  of  the  body.     By  faith  they  fetch 
in  thofe  fupplies  for  their  various  fpiritual  wants 
which  can  be  had  no  where  but  in  Chrift.     Hypo- 
crites that  make  a  plaufible  profeffion,   and  feem  to 
flourifli  a  while,  yet  wither  and  come  to  nothing, 
like  the  barren  fig  tree  which  was  curfed  ;  but  thofe 
that  are  rooted  in  Chrift  he  will  nourifii,  and  they 
fhall  bring  forth  fruit: 

4.  All  chriftians  have  their  necefiary  depend- 
ance  upon  Chrift  for  help.  Some  imagine  if  they 
are  once  in  Chrift,  they  can  put  forth  that  grace  in- 
to aftion  at  their  own  pleafure,  by  virtue  of  the 
principle  already  wrought ;  but  they  might  as  well 
fuppofe  that  a  tree  and  its  branches  might  fiourifti 
and  bear  fruit,  without  fap  conveyed  fiom  the  roor; 
O02  Yet 


■700  Chriji  the  Rest  of  Davids 

Yet  we  are  fure,  if  any  obftruflions  hinder  this  con- 
veyance, it  will  not  put  forth  and  bear  fruit,  though 
the  fun  fhine,  and  it  is  ever  fo  well  watered.  Nei- 
ther can  chriftians  do  any  thing  that  is  fpirltually 
good,  without  deriving  ftrength  of  grace  from 
Chrift.  Hence,  when  in  any  way  they  obftru(5t  di- 
vine influence,  either  by  floth  or  inadivity  in  their 
chriftian  profeffion,  or  by  letting  down  their  watch, 
they  become  unprofitable,  and,  like  barren  trees, 
dertitute  of  holy  fruits.  Whatever  true  chriftian  is 
fo  remarkably  deficient  in  gracious  exercifes,  as  to 
lofe  a  fenfe  of  them,  mull  impute  it  to  fome  ob- 
ftruflion  he  has  laid  in  the  way,  which  hinders  the 
fap  from  fpringing  up  from  the  root  into  his  loul : 
and  we  ftiould  always  bear  it  upon  our  hearts,  that 
if  we  are  left  to  ourfelves,  v/e,  like  other  men,  are 
utterly  incapable  of  fo  much  as  thinking  one  truly 
good  and  fciritual  thought,  but  all  our  fufnciency 
is  entirely  and  alone  from  Chrift,  by  the  operation 
of  his  fpirit  in  us,  2.  Cor.  iii.  5.  Men  m.ay  call 
themfelves  chrlftians,  and,  like  fome  trees,  make  a 
great  fh-jw,  and  bear  no  good  fruit  at  all ;  and  the 
reafon  is  becaufe  they  have  no  true  union  with,  nor 
communication' from  Chrift,  Thefe  may  grow  up 
in  hypocrify  higher  and  higher,  but  are  like  clouds 
without  water,  driven  about  by  tempeftuous  winds. 
We  may  exped  as  little  benefit  from  fuch,  %s 

frQ,T^ 


Chriji  the  Rout  of  David*  301 

from  trees  v/hofe  fruit  is  blighted,  withers,  rors, 
and  comes  to  nothing  before  it  is  ripe,  like  the 
immature  fruit  that  drops  off  in  autumn  ;  like 
planets,  which  in  themfeives  are  dark  bodies,  and 
continually  Ihifting  their  places ;  or  like  fiiirilng 
meteors  wiiich  are  called  falling  (tars.  They  make 
a  fudden  blaze,  and  foon  expire  in  darknefs,  and 
run  from  place  to.place  to  fpread  their  wicked  prin- 
ciples, temper  and  pra<5tices.  But  true  chiiflians 
are,  like  trees  planted  by  rivers  of  water,  fj-jitful 
in  holy  practice.  Being  placed  under  the  means  of 
grace,  thofe  rivers  which  make  glad  the  city  of 
God ;  they  receive  fupplies  of  ftrength  and  vigor, 
in  fecret  undifcerned  ways.  But  then,  as  they  would 
grow  in  grace  under  holy  ordinances,  they  muft 
live  fenfiole  of  their  dependance,  and  repair  to 
Chrift  daily  for  renewed  fupplivrs ;  for  without  Chrilf, 
ordinances  and  minifters  will  not  profit  them. 
Without  the  fpecial  prefence  of  Chrifl:,  they  can  do 
nothing  that  is  pleafing  to  God  :  without  his  pre- 
lence  they  cannot  pray,  preach,  adminifter,  hear, 
communicate  in  a  manner  that  is  acceptable  in  the 
fight  of  God. 

5.  All  true  chritlians  partake  of  the  fame  na- 
ture with  Chrift.  As  the  root  of  a  tree  communi- 
cates the  fame  kind  of  life  and  natural  virtue  to  the 


302  /      Chriji  the  Root  of  David. 

tree  and  its  branches,  fo  Jefus  Chrift  communicates 
the  fame  kind  of  life  and  nature  to  all  true  believ- 
ers with  himfelf.  Hence  Peter  tells  us,  by  the  ap- 
plication of  the  gofpel,  they  are  partakers  of  the  di- 
vine nature,  2.  Pet.  i.  4.  Not  indeed  of  the  di- 
vine effence,  which  is  incommunicable  to  any  crea- 
ture, but  by  a  divine  impreffion  of  God's  own  holy 
image  upon  them,  or  by  a  holy  principle  infufed 
into  them,  which  introduces  a  contrary  propenfity 
and  temper  from  that  which  they  had  before  by  the 
conception  that  is  in  the  world  through  luft.  Thefe 
holy  difpofitions  wrought  in  all  true  chriftians,  ex- 
prefs  and  relemble  the  divine  perfedions,  ar:^  arc 
called  his  image :  Alfo  the  new  maft,  which  after  Gody 
J.  e.  according  to  his  holy  will,  and  after  his  own 
image,  is  created  in  righleof4fnefs  and  true  hoiinefs. 
Hence  every  chriftian  has  a  principle  and  propenfi- 
ty of  nature,  dilpofing  him  to  a6ts  of  righteoufnefs 
and  charity  towards  men,  and  purity  and  piety  to- 
wards God  i  and  this  is  real,  interna!  and  effe(rnual, 
in  oppofition  to  ail  hypocrify  and  deceit.'  He  is  al- 
fo renewed  in  knowledge  after  the  image  of  him  thai 
created  him,  i.  e.  the  reftoration  of  the  divine  like- 
nefs  confiils  of  fpiritual  light  and  knowledge  in  the 
renewing  of  the  believer's  mind,  as  well  as  of 
righteoufnefs  and  hoiinefs,  in  the  renewing  of  his 
heart  and  life,  according  to  the  pure  and  fpotlefs 


Chrljl  the  Root  of  David,  -in-i 

image  of  Chrift.  All  this  is  efFe«5led  by  the  in- 
dwelling of  the  holy  fpirit,  who  dwells  in  Chrift 
and  all  chriftians.  Hereby  they  are  vitally  united 
to  Chrift  ;  and  from  this  union,  and  the  abiding  re- 
fidence  and  influence  of  the  fame  fpirit,  they  grow 
up  as  members  of  his  myftical  body* 

Application  of  the  firft  head. 

Use  I.   Learn  hence,  all  divine  goodnefs  that 
chriftians  are   poffeffed  of,  is  derived.     How  little 
foever  men  are  inclined  to  confefs  their  pride,  yet, 
it  is  really  true,  that  the  moft  who  enjoy  any  thing 
valuable,  facrifice  to  them  lei  ves.    Men  of  the  high- 
eft  fpiric  and  moft  exalted  genius  feed  upon  it  daily,' 
brag  of  what  they  are,  what  they  have  done,  and 
what  they  intend  to  do,  at  leaft,  what  an  inclination 
they  have  to  do  good  things.  But  were  all  the  good 
which  they  imagine  of  themfclves  really  true,  there 
is  no  reafmable  ground  of  boafting,  for  what  have 
they  that  they  havenot  received  ?  Chrift  is  theLord  of 
the  whole  creation  :  he  gives  the  common  gifts  of  na- 
ture and  providence  ;  all  the  advantages  and  abilities  " 
that  men  enjoy,  as  it  has  pleafed  him.  They  all  Ipring 
up  from  him  as  the  root.     And  fo  with  regrard  to 
the  chriftian  life :  chriftians,  as  fuch,  have  their  ve- 
ry being  from  him ;    their  fupport,  nourifliment, 

and 


P4-  Chrijl  the  Root  of  David, 

and  nature  is  from  Cbrift.    All  their  (Irengtbj  com- 
fort,  peace,  holy  joy  and  reft  j   all  their  (kill  in  the 
chriftian  warfare,  all  their  vidories  over  fin,  fatan 
and  the  world,  are  from  Chrifl:.     Self-conceit  works 
ilrangely  ;    it  was  the  ground  of  that  immoderate 
efteem  which  the  Corinthians  had  of  fome  minifters 
above  others   and  fo  of  the  fchifm  in  that  church. 
And  chriftiatis,  in  commending  this  and  that  teach- 
er, and  fetting  one  up  on  the  ruins  of  another,  do 
but  commend  their  own  tafk  and  judgment.     But 
fuppofing  they  have  a  better  tafte  than  fome  of  their 
neighbours,  and  are  better  chriftians  than  others,  it 
is  a  very  poor  evidence  of  it,  for  them  to  boafl  of 
their  own  excellencies  ;    for  what  has  any  chriftian 
to  glory   in,   when  all   his  peculiar  gifts  are  from 
Chrift  ?   They  have  received  this  grace,  and  cannot 
glory  in  it  as  their  own  attainment,  without  injuring 
ChriA^.     When  a  chriftian  reflefls  upon  any  of  his 
graces  and  comforts  as  the  fruits  of  his  own  endea- 
vors or  worthinefs,  he  feeds  his  vanity.     All  that 
we  have,  or  are,  or  do,  that  is  good,  fprings  from 
the  Root  of  David  :    there  is  nothing  of  this  fort, 
that  v/e  can  properly  call  our  own  -,    all  is  received 
from  Chrift,  and   therefore  boafting  is  for  ever  ex- 
cluded.    It  is  fooliih  and  injurious  to  boaft  of  it; 
they  that  receive  all  Iliould  be  proud  of  nothing. 
Flence,  if  we  receive  any  meafure  of  grace,  let  us 

fay 


Chfijl  the  Root  of  David,  305 

fay  with  the  Pfalmift.  Not  unto  us,  O  Lord,  not  unto 
us,  but  unto  thy  name  give  glory,  for  thy  mercy  and  thy 
truth's  fake.  Let  us  not  imagine  that  we  have  any 
thing,  or  do  any  thing  for  God  by  our  own  (trength, 
or  deferve  any  thing  from  God  by  our  own  righte- 
oufnefs,  but  all  the  good  we  do  is  done  by  the  grace 
of  Chrift,  and  all  the  good  we  have  is  the  gift  of 
his  love,  therefore  let  him  have  the  praife. 

If.  Learn  hence,  that  Chrlfl:  fhould  have  all 
the  glory  :  for  if  he  is  the  Root  of  David,  in  the 
fcnfe  explained,  he  is  truly  God,  and  his  great  works 
do  greatly  magnify  his  glory.  It  is  he  that  adopts, 
regenerates,  enlivens  the  children  of  God,  by  his 
own  blefied  fpirit  in  their  hearts.  It  is  therefore  the 
Father's  pleafure  to  have  his  Son  honored  ;  and  hs 
requires  the  fame  adoration,  obedience  and  woriliip 
to  him,  as  we  are  obliged  to  pay  to  the  Father  him- 
felf :  yea  dt  Father  fo  prerempTorily  infills  upon  it, 
that  he  accounts  the  perfon  who  does  not  honor  the 
Son,  does  not  truly  honor  the  Father,  who  has  fent 
him  to  exert  the  prerogatives  of  the  Deity,  that 
he  might  be  owned  and  cdored  as  a  divine  perfon, 
John  V.  23.  O  what  a  divine  and  fuicable  Saviour  is 
our  bleffed  Lord,  who  is  not  only  the  offspring  of 
David,  but  his  Root  al fo,  and  fo,  with  an  inconceiv- 
able peculiarity  and  dignity  the  Son  of  God,  pofTcf- 
P  p  fed 


3o6  €hrJ^  the  Root  of  David. 

fed  of  the  fame  nature  and  effential  perfefllons,  and 
undivided  in  operation  with  the  Father. 

III.  Let  us  try  our  ftate  by  what  has  been  of- 
fered upon  the  fubjed.  \Ve  have  heard  that  Chiift 
is  the  foundaticn  and  common  root  of  all  true  be- 
lievers -,  but  art  thou  cut  off  from  the  old  root  of 
the  firll  Adam,  and  grafted  into  Chrift  ?  In  other 
cafes  we  are  ?pt  to  Cry,  becaufc  we  would  not  be 
deceived.  Let  us  then  examine  in  this  cafe,  and  be 
very  critical  in  it,  as  it  is  of  the  greateft  confequence, 
and  there  is  that  vanity  in  the  heart,  which  difpofei 
to  think  of  fafety  without  a  trial.  This  has  been 
the  undoing  of  multitudes:  the  foolifli  virgins  fup- 
pofed  that  they  were  united  to  Chrift,  and  fhould 
have  gone  into  the  marriage  with  Chrift,  as  well  as 
the  wife.  There  is  great  deceit  in  arguing  from 
falfe  fuppofitions,  for  all  the  conclufions  that  are 
drav^n  therefrom  muft  be  unfound.  Some,  becaufe 
they  ufe  ordinances,  and  are  aftedled  under  them, 
will  argue  all  their  life  that  they  are  vitally  united 
to  Chrift,  and  derive  fap  and  nouriftiment  from 
him.  Mat  vii.  22.  Such  as  thefe  flatter  themfelves 
with  vain  hopes,  and  are  likely  to  the  laft,  to  betake 
themlelves  to  falfe  refuges.  Satan  beguiles  men  to 
reafon  tally  about  their  ftate,  and  that  is  a  main 
ground  of  their  averfion  to  examine  themfelves ; 

and 


Chrijl  the  Root  of  David.  ^OJ 

and  they  have  a  greater  averfion  to  examine  their 
ftate  than  iheir  adions.  Many  will  make  confci- 
ence  to  review  their  adions,  that  choofe  to  go  up- 
on a  fuppofiticn  rerpe<5ting  their  fpiritual  ftate,  and 
are  willing  to  take  for  granted,  though  it  be  the 
ground  of  all.  Let  none  of  us  be  found  among 
the  careiefs,  but  carefully  examine 

I.  Whether  we  are  rooted  in  Chrift  ?    for  we 
can  have  no  fupport  nor  fpiritual  nourilhment  from 
him,  unlefs  we  are  united  to  him.     But  how  fnall  I 
know  whether  I  have  a  vital  union  with  Chrifi  ? 
Anf.  If  you  are  vitally  united  to  Chrift,  you  believe 
the  record  that  God  has  given  of  him.     You  have 
an  appetite  to  Chrift,  in  his  true  charader,  his  per- 
fonal  excellencies,  and  a  delight  in  him  and  his  fal- 
vation.     The  dodrine  of  Chrift  crucified  is  meat 
and  drink  to  your  fouls.     This  I  take  to  be  the 
fenfe  of  our  Saviour*s  words,  John  vi;  54.     You 
confent  to  the  truth  upon  the  bare  teftimony  of 
God,  and  receive  Chrift  upon  his  own  terms,  not 
only  with  his  righteoufnefs,  but  Chrift  with  his  gra- 
ces •,  not  only  for  his  benefits,  but  with  his  incon- 
veniencies.     You  receive  him  in  his  whole  charac- 
ter, in  ail  his  offices,  and  give  your  whole  felt  up  ta 
him,  fo  that  you  are  no  more  your  own,  but  you 
have  pulyourfdves  out  of  your  own  power  for  ever. 
P  p  2  Thfr 


•308  Chriji  the  Root  of  David. 

The  relation  is  mutual  :  if  Chrifl:  is  your  fpiritual 
root,  you  are  rooted  and  grounded  in  him,  Cant, 
vi.  3.  You  have  not  only  a  title  to  him,  but  the 
poHeffion  of  him  :  you  partake  of  him,  and  have 
communion  with  him.  You  would  have  your  hap^ 
pinefs  in  him,  and  would  enjoy  nothing  apart  from 
him  for  ever.  You  would  live  in  him,  bear  fruit 
in  him,  work  for  him,  and  be  in  him,  and  that  to 
an  endlcfs  eternity.  Your  heart  is  ready  to  fay,  as 
Kuth  to  Nviom-i,  Ruth  i.  16.  Intreat  me  not  to  leave 
thze^  or  return  from  following  after  thee  :  for  whither 
thou  ^Dcji^  1  will  go  :  and  where  thou  lodge/i  I  will 
lodge  :  thy  people  /ball  he  my  people^  and  thy  God  my 
God.  You  are  for  taking  up  your  abode  with 
Chrid,  for  being  in  the  fame  interefi-,  and  of  the 
fame  religion, 

2,  Whether  our  hearts  are  drawn  out  towards 
God  ?  for  there  is  an  imprefTion  of  the  love  o\ 
God  in  the  heart,  where  a  perfon  is  rooted  in  Chrifl, 
and  this  love  will  warm  the  heart  with  love  to  God 
in  his  true  character.  If  Chrift  is  your  fpiritual 
root,  if  you  are  in  him,  and  vitally  united  with 
him,  you  have  the  fame  nature  with  him,  a  good 
work  is  begun,  that  you  might  glorify  God  in  your 
hearts,  and  therefore  fuch  a  working  after  God  he  will 
ciraw  forth  ip  you.  You  will  admir?  that  God  the  f'.a- 

ther 


Chriji  the  Root  of  David.  309 

ther  (o  loved  the  world,  as  to  give  his  Son,  and  that 
you  (hould  be  called  the  Sons  of  God.  You  will  ad- 
mire  that  God  the  Son  fhould  lay  down  his  life  for 
you,  and  that  God  the  holy  Ghoft  fliould  abide  in 
you,  enlighten  your  eyes,  and  renew  you  in  the 
fpirit  of  your  mind.  There  will  be  fuch  a  fpiritual 
warmth  in  your  hearts  towards  God,  becaufe  there  is 
2  principle  of  love  to  him  inkindled  in  your  fouls, 

3.  Whether  we  give  ourfelves  up  to  ferve 
God  ?  for  a  chriftian  does  as  well  give  himfelf  to 
the  fervice  of  God,  as  he  does  receive  an  intereft  in 
his  favor.  David  fays,  O  Lardy  truly  I  am  thy  fer" 
vanty  I  am  thy  fervant :  A  chriftian  choofes  to  live 
and  die  in  the  fervice  of  God.  If  ycu  are  rooted 
in  Chrift,  you  think  it  an  honor  to  be  a  fervant  to 
the  God  of  heaven.  Let  others  ferve  what  mafter 
they  will,  you  have  given  yourfelves  up  to  the  praife^ 
and  glory  of  God,  to  obey  him.  It  is  vain  to  think 
that  you  have  an  in-being  in  Chrift,  if  you  will  not 
keep  his  commands,  i.  John  ii.  4.  If  you  are  in 
Chrift,  you  fee  that  God  is  worthy  of  the  moft  en- 
tire and  intenfe  obedience.  A  difobedient  life  is  thq 
confutation  and  fiiame  of  pretended  union  with 
Chrift  ;  it  fhows  that  there  is  neither  religion  nor 
honefty  in  fuch  perfons.  David  thought  it  his  ho- 
lder that   he  could  uprightly  fay,    /  have  done  thy 

CQmW'^'dmsnts 


I 


31  o  Chrtft  the  Root  of  Davta. 

commandy,}enis.  Though  you  need  daily  pardon  for 
the  fins  of  infirmity,  yet  fin  has  no  dominion  ovef 
you,  yet  you  do  not  make  a  pradlice  of  any  known 
fin,  but  make  confcienceof  ferving  God. 

4.   Whether  we  have  communion  with  God  ? 
We  read  of  lellowfliip  with  t^e  Frther,  and  with 
his  Son  Jefus  Chrift,  and  with  the  holy  Spirit.  Now> 
if  you  have  communion  with  God,  he  not  only 
loves  you,  but  you  love  him,  i.  Pet.  i  8.      As 
free,  diHinguiihing  love  is  in  the  heart  of  God  to- 
wards you,  fo  you  live  under  the  power  of  a  hearty 
love  to  him.     Your  heart  is  fet  upon  him,  and  the 
going  forth  of  your  foul  is  to  him.     Love  unlocks 
the  heart,  and  calls  it  up  to  duty.     You  think  no- 
thing too  much  for  God,   when  his  love  is  fhed  a- 
hroad  in  your  hearts  -,  you  would  gladly  fpeak  for 
Jilm,  and  a<5b  for  him,  and  live  to  him,  and  die  for 
him.     You  lave  to  vifit  him,   under  his  word  and 
ordinances,  and  in  your  retirements.    Not  only  your 
intereffc  v/ill  carry  you  to  God,  but  you  defire  to  fee 
God  for  himrelf.     For  tiiis  tnd  you  come  to  ordi- 
nances, to  fee  the  beauty  of  the  Lord,     For  this  end 
you  rerire  into  your  clofets,  to  fee  his  poiver  and  glo- 
ry.    For  this  end  you  will  come  to  the  facramt.ir, 
not  to  fee  the  ceremony  of  the  tabic,  but  to  fee  the 
glorious  pov/crj  and  tlie  powerfv;]  glory  of  God ;  ta 

inci:eaib 


ChriJI  the  Root  of  David.  ^  V-^ . 

increafe  your  acquaintance  with  the  divine  perfefii- 
ons,  and  to  have  the  agreeable  impreHions  of  them 
made  upon  your  hearts.  Yea,  if  you  are  rooted  ia 
Chrift,  you  will  keep  nothing  fecret  from  God,  but 
pour  out  your  fouls  before  the  Lord,  confecrate 
yourfelves  to  his  fervice,  and  fubfcribe  with  your 
hands  to  the  Lord.  f. 

IV.  Learn  hence,  the  happinefs  of  true  be- 
lievers ;  for  as  they  grow  out  of  the  root  of  David, 
fo  they  fhall  derive  fap  and  nourifhment  from  him: 
he  will  continue  the  union,  and  their  inter-fl,  John 
xiv.  19.  He  has  life  in  himfelf,  and  lives  for  ever- 
more i  and  the  life  of  chriftians  is  bound  up  in  the 
life  of  Chrift,  as  fure,  and  as  long  as  he  lives  and 
has  wherewith  to  uphold  and  nourifh  them,  they 
(hall  live  alfo  ;  live  fpiritually,  a  divine  life  of  com- 
munion with  God,  and  live  eternally  in  the  vifion  of 
his  perfon,  and  endearments  of  his  love. 

Let  us,  communicants,  fit  at  the  Lord's  ta- 
ble, meditating  upon,  and  admiring  the  love  of 
God  in  effe(5ling  fuch  a  union  between  chriftians 
and  his  Son  Jefus  Chrift.  Is  it  not  triSty  aftonifh- 
ing  that  the  Lord  Jefus  fhould  come  down  from 
heaven,  not  only  in  his  incarnation  and  abafement, 
kit  by  his  holy  Spirit,  and  fo  caule  chriftians,  as 

plants 


:5I2  ChriJ  ih6  Root  of  David. 

plants,  to  fpring  out  of  the  root !  Afloniniing  that 
he  fhould  have  a  body,  confiding  of  myriads  of 
members,  all  fpringing  up  out  of  him,  all  fupport- 
ed  by  him,  all  deriving  pourifliment  from  him,  all 
depending  upon  him,  all  of  the  lame  nature  with 
him,  and  all  converfmg  with  him  at  the  fame  time ! 
How  wonderfully  is  the  lov^of  God  the  Father, 
and  of  God  the  Son  difplayed,  in  the  method  ta- 
ken to  bring  this  great  thing  to  pafs  I  The  Father 
parted  with  his  only  begotten  and  dearly  beloved 
Son,  out  of  his  bofom  •,  the  Son,  who  is  the  Root, 
alfo  became  the  offspring  of  David,  and  he  com- 
municates this  grace  by  the  Holy  Ghoft. 

O  let  us  dwell  upon  this  furprizlng  theme,  and  (o 
fetch  down  fupport  and  fpiritual  nourifliment  to  all 
the  faculties  of  our  fouls.  If  we  receive  of  that 
fulnefs  which  is  in  Chrid,  while  we  fit  together,  we 
Ihall  have  a  moft  delicious  entertainment.  Here  ia 
an  objed  worthy  and  lufficient  for  the  moft  noble 
iinderdanding  to  contemplate,  a  fubjecl  with  which 
the  heavenly  intelligences,  and  the  infinite  under- 
ftanding  of  God  himfelf  is  entertained.  Here  is 
an  objeft  fuitable  for  the  choice,  the  acquiefcence, 
the  love  and  joy  of  an  immortal  fpirit.  And 
here,  at  this  table,  the  root  of  David  offers  himfelf 
to  be  chofcn,  to  be  refted  in,  to  be  loved,  to  be  re- 
joiced 


Chrtjl  the  Root  of  David,  313 

joiced  in,  and  to  be  converfed  with  by  us.  Yea, 
Chrift  has  made  provifion  for  us  to  commune  with 
the  great  and  glorious  God  in  all  his  adorable  perfefti- 
ons,tofi:atid  in  the  nfareft^iplation,  and  in  the  cleareft 
light ;  to  be  privy  to  his  counlels,  and  to  partake  of 
his  nature  more  and  more.  And  hence,  if  we  im- 
prove the  hour  of  cori|hiunion  in  the  exercife  of  faith, 
we  may  derive  ftrcngth  and  nourifliment  to  perfe- 
vere  in  grace  and  holinefs  to  the  end.  We  have 
a  land  of  ferpents  to  go  through,  and  a  narrow  way 
to  travel  before  we  come  to  open  vifion.  O  let  us 
by  every  ordinance,  get  the  remainder  of  fin  more 
and  more  rooted  out  of  our  hearts,  that,  when  we 
fhall  have  no  ufe  for  ordinances,  we  may  be  perfed:- 
ly  qualified  to  enter  upon  the  pleafures  and  enjoy- 
ments of  the  upper  houfe. 


SERMON 


S  E  R  M'O  N  XV. 

Chrifi  the  Offspring  of  David ^ 


REV.      XXIL     i<J. 

1  am  the  Root  and  the  Offsprmg 

of  Davidy  and  the  bright  a?id  morn- 
ing Star. 


A- 


WyAWC^  H  E   Lord  Tefus  Chrifi;  Tent  his  anp;el  toC 
O  T  <g  teRify  the  truths  written  in  this  verfe  un-  • 
k->^)^jjl(  to  the  churches.     He  owns  them  to  be 
his,  and  therefore  they  are  inexcufable,  who  believe 
not  their  divine  authority. 

The  method  propofed  for  ici proving  the  text, 
was  to  confider  in  what  fenfe  Chrifl:  is  the  root,  and 
in  what  fenfe  the  offspring  of  David  ;  and  then  to 
confider  why  he  is  called  the  bright  and  morning 
Star  ? 


Chriji  the   Offspring  of  Dav'uL  3^5 

We  have  ftievyn  in  a  former  difcourfe,  that  by 
the  root  of  David  is  to  be  underaood  that  Jefus 
Chria  was  the  Lord  and  Ojuice  of  David's  family 
and  kingdom.  And  fury^er,  that  the  whole  church 
an4  eve^y  true  member  in  it,  fprings  from  him,  is 
lupported  by  him,  derives  all  fpiritual  nourifbmcnt 
from  him,  has  a  ne^ffary  dependance  upon  him  for 
help,  and  partakes  of  the  fame  nature  with  him. 

Let  us  now  confider 

II.    What    is  figniBed  by  his  calling  himfelf 
David's  oftspring. 

To  this  it  is  anfwered  ;  he  is  David's  offspring, 
according  to  his  humanity.  His  being  David's 
Root,  fignifies  his  Deity,  and  his  calling  himfelf 
David's  offspring,  holds  forth  his  humanity,  and 
teaches  us  the  line  of  his  defcent  according  to  the 
fle(h.  He  is  the  perfon  prophefied  of,  Ifa.  xi.  i. 
When  David's  tamily  was  cut  down,  and  almod  le- 
velled with  the  ground,  it  was  to  fprout  again,  and 
grow  out  of  his  roots  that  were  quite  buried  in  the 
earth,  and  like  the  roots  of  flowers  in  the  winter,  have 
no  ftem  appearing  above  ground. 

And  fince  Jefus  Chrid  is  the  foundation  ot  ths- 
Church  and  of  all  good  hope  ot  bkffednefs,  it  may 


31 6  Chrifi   the  Offspring  of  David, 

be  ferviceable  to  (hew  you  that  he  really  fprano-  from 
David's  line.     I  am  fenfible  that  the  different  ac« 
counts  given  of  the  geneaiogy  of  Chrift,  by  Ma- 
thew  and  Luke,  have  b«n  a  ftunnbling-block  to 
Infidels  th?.t  cavil  at  the  word.     But  the  cavil  has 
been  fufficiently  obviated  by  the  learned  ;  though 
they   take  different  methods  to'^account  for  it,   yet 
th»y  generally  come  to  the  fame  thing.     I  fhall  ac- 
count for  it  thus.      Matihevy  gives  us  Chrift's  legal 
and  royal  line  from  his  father-in-law  Jofeph,   who 
defcended  by  his  own  father  Jacob  from  Solomon, 
the  fon  and  fucceflbr  of  David  to  his  throne.  Luke 
gives  us  Chrift's  natural  line  from  the  feed  of  the 
woman,  from  his  mother  Mary,  who  was  the  daugh- 
ter of  Heli,  and  fo  defcended  from  Nathan,   ano- 
ther of  the  fons  of  David.     But  as  the'  families  of 
v/omen  were  not  enrolled  under  their  names,  fo  the 
account  in  Luke  is  copied  out,  according  to  the  cul- 
tom  of  the  Jews,  from  one  of  their  authentic  gene- 
alogies, under  the  hufband's  name,  v/hich  is  the  rea- 
Ibn  why  Mary's  name  is   not   mentioned,  though 
it  was  Chrift's  genealogy  by  herj  for,  as  Jofeph's 
natural  father  was  Jacob,  he  was  only  Heli's  fon-in- 
Jaw,  Mary's  father.     This  agrees  with  that  (Luke 
iii.  23.)  v/nich  is  tranflated,  as  was  fuppofed^X    but 
rather  fignifies,  was  legally  fettled,  or  was  found  on 

record 

$  ENOivlizETO.     Vid.  GuyfiiPar, 


ChriJ}  the  Gfiprlng  of  David.  317 

record.     This  ihort  view  of  Chrift*s  genealogy  may 
fuffice  to  remove  the  cavil,  and  fatisfy  us  that  he  is, 
as  he  afTerts  hfmlelt  to  be,  the  offspring  of  David 
according  to  the  flcfh.     Though  many  were  preju- 
diced againft  him,  and  faid  he  could  not  be  the  pro- 
mifed  Meffiah,  if  he  had  his  birth  in  any  part  of 
Galilee,  yet  we  are  aflured  from  exprefs  tertimonies 
of  icripture  (Ifa.  xi.   i.  Mat.  v.  2.)  that  the  Mef- 
fiah  was  to  fpring  from  David,  the  fon  ot  Jefle,  and 
to  be  born  in  the  very  town  of  Bethlehem,   where 
David's  own  parents  dwelt.     Matthew  and  Luke 
prove  this  to  be  true,  and  the  apoftles  argue  from 
his  defcent  from  David,  that  he  is  the  Son  of  God. 

Now,  if  Chr'ifl:  is  the  offspring  of  David  ;  if  he 
was  born  of  the  virgin  Mary,  the  daughter  of  He- 
li,  and  fo,  according  to  law,  Jofeph  was  his  father, 
there. are  fome  things  reprefented  to  us,  by  the  me- 
taphor that  are  ufeful,  viz. 

i;  His  being  David's  offspring  teaches  us  that 
he  had  the  fame  nature  with  David-  Not  that  he 
had  a  depraved,  polluted  nature,  but  a  real  human 
nature ;  for^  the  offspring  is  of  the  fame  nature 
with  the  (lock  from  whence  it  naturally  proceeds. 
And  Jefjs  Chriff,  according  to  the  flefh,  really  de- 
fcendcd  from  David,  and  therefore  is  really  man. 

Hencs 


31 8  Chrljl  the  Offspring  of  Davids 

Hence  he  Is  called  the  feed  of  the  woman,  and  ihn 
feed  of  Abraham.  Hence  alfo  the  apoftle  fays,  Gal. 
iv.  4.  He  who  was  the  Root  of  David,  and  fo 
was  truly  God,  in  purfuance  of  the  great  defign  of 
his  undertaking,  fubmitted  to  be  made  of  a  woman, 
confented  to  come  into  a  flate  of  lubjeflion,  to  raife 
fallen  man  to  a  ftate  of  hope,  Heb.  ii.  14.  He 
did  not  lay  hold  of  angels,  but  he  laid  hold  of  the 
feed  of  Abraham,  The  angels  fell,  and  he  let 
them  go,  and  lie  under  the  defilement  and  guilt  of 
fin,  without  hope  or  help.  But,  refolving  to  raife 
up  foiTie  of  the  ruined  race  of  Adam  from  their 
fallen  ftate,  he  took  upon  him  the  human  nature 
from  one  defcended  from  Abraham  and  David, 
that  the  fame  nature  that  finned,  mght  fuffer,  to  re- 
ftore  all  that  accepted  of  mercy,  to  a  (late  of  favor 
and  falvarion. 

2.  The  metaphor  imports  that  Chrid  was  nou- 
riflied  up  from  one  of  David's  delcendants.  The 
offspring  partakes  of  nourilhment  from  the  root. 
Jefus  Chrift  partook  of  ncurifhment  from  the  vir- 
gin Mary,  not  only  in  the  womb,  but  afterwards, 
Luke  xi.  27.  Hence  David  (Pfal.  xxii.  9)  fpeak- 
ing  as  a  prophet  concerning  the  Me/Tiah  to  come, 
fi.iy<?,  thou  art  he  that  took  me  out  of  ij-^y  mot  her*  i 
Kmb  ',  thou  didji  make  me  bope^  when  I  vxis  i^on  my 

niotbsfs. 


Chrl/l  the  Offspring  of  David.  319 

mother* s  hreads.  Divine  providence  watched  with  a 
peculiar  care,  when  Chrift  was  born  in  a  ftab!e»  laid 
in  a  manger,  and  expofed  to  the  fhame  and  evils  of 
poverty,  J^nd  a  defpifed  birth  and  life  :  but  the  par- 
ticular way  of  nourifhing  him  up  was  at  his  mo- 
ther's bread.  Many  women  are  grown  too  great 
to  nourifh  their  children  at  their  own  breads.  Tho' 
the  ble/Tings  of  the  mothers  breads  crown  the  blef- 
fings  of  the  womb,  yet  pride  and  indolence  can  ea- 
fily  diifc  ofF  the  duty  with  any  excufe ;  but  from 
the  beginning  it  was  not  fo.  Befure,  our  Lord  Je- 
fus  Chrid  v/as  nouridied  up  by  his  mother.  When 
the  fliepherds  made  a  vifit  to  the  new-born  Saviour, 
they  found  Mary  and  Jofeph^  and  the  hahe^  lying  in  a 
manger.  The  child  was  not  put  out  to  nurfe,  but 
brought  up  by  his  mother  :  She  was  his  nurfe,  and 
is  reprelcnted  as  being  very  happy  in  nurfing  him 
up  at  her  bread. 

3.  The  metaphor  imports  that  Chrid  is  the  glo- 
ry of  David.  The  offspring  of  parents  is  their 
glory  :  hence  the  Pfalmid  fays,  they  are  an  heritage 
of  the  Lord :  and  the  fruit  of  the  womb  is  his  reward. 
And  happy  is  the  man  that  has  his  quiver  full  of  them. 
They  are  to  be  accounted  bleflings,  and  not  bur- 
dens. It  is  faid  that  Obed-edom  had  eight  fons, 
for  the  Lord  blejfed  him,  i.  Chron.  xxvi.  5.     It  is  a 

great 


3iO  ChriJ  the  Offspring  of  David, 

great  honor  to  have  many  children,  and  (liould  be 
the  delight  of  parents   to   have  an   opportunity  to 
give  them  to  God,  and  to  have  them  for  a  fupport 
and  defence  of  the  family.     So  Jcfus   Chrilt,  the 
Son  of  David  according  to  the  flcfh,  is  the  glory 
of  David's  race,  and  ot  the  whole  church  of  God 
in  general.     As  a  divine  perfon  he  was  David's 
Lord  :  this  mull  always  be  aflerted  and  maintained, 
other  wife  we  run  into  inextricahle  difficulties ;  yet 
David  had  this  honor,  that  JefusChrift  was  his  Son, 
as  to  human  nature.     And  blefled  is  that  perfon, 
blefTed  is  that  family,  that  church  and  people,  that 
entertriin   Chrift-   the  Son  of  David  in  their  hearts. 
When  Paul  made  his  appearance  in  a  religious  af- 
lembly  of  Jews  at  Antioch,  he  fpake  of  it  as  their 
glory  that  Chrift  defccndtd  from  David,  Afls  xiii. 
2  2,  23.     Yea,  the  holy  angels  glory  in  his  defcent 
from  the  houfe  and  lineage  of  David,  Luke  ii.   14. 
Thouf^h  they  are  not  immediately  interefted  in  the 
honors  of  his  incarnation,  yet  they  celebrate  it  to 
the  honor  of  God.     Surely  then,  thofe  that  are  im- 
mediately concerned  fhould  admire  and  adore,  that 
ati  incarnate  God  fliould  redeem  finners,  in  a  way 
that  brings  glory  to  God  in  the  higheft.  If  we  keep 
this  great  myftery  in  proper  view,  with  an  internal 
fenfe  of  it  upon  our  hearts,  we  may  open  the  ark, 
and  find  the  true  manna,  and  the  two  tables :  from 


Chrlji  the  Offsprlni  of  David.  %%t 

the  one  we  may  derive  fpiritual  lite  and  (Irength, 
and  in  the  other  we  may  fee  Jelus  Chrifl:  fulfilling 
the  law,  as  a  covenant  of  works,  and  delivering 
from  the  curfe  of  it,  all  that  believe  in  his  name. 

Use  I.  From  the  dcclrine  ot  the  root  and  ofF- 
fpring  of  David,  we  fee  the  all-fufficiency  of  Chrid 
to  fave  finners.  Paul  fpeaks  of  the  myllery  of  the 
incarnation  as  a  matter  that  challenges  the  obedi- 
ence and  adoration  of  faith,  i.  Tim,  iii,  i6.-  And 
what  is  more  aftonifhing  than  that  David*s  Lord, 
the  fecond  perlon  in  the  Godhead,  (liould  appear  in 
our  flefh  and  nature  !  That  the  Creator  of  the 
world  fhould  become  a  creature,  born  of  a  poor 
virgin,  of  the  feed  ot  David  !  Yet  io  it  was  pro- 
phefied  above  five  hundred  years  before  the  Saviour 
was  born,  Ifa.  vii.  14.  And  therefore  the  prophet 
fpeaks  of  it  as  a  thing  already  done,  chap,  ix.  6. 
The  Son  of  God  is  alfo  the  Son  of  man,  to  bring: 
about  the  purpofes  of  divine  grace. 

On  this  ground  lies  the  whole  doflrine  of  the 
fatisfa6lion  of  Chrid,  and  our  judification  bt^fore 
God.  As  man,  he  was  qualified  to  fufFer,  and  his 
divinity  gave  a  virtue  and  value  to  his  fufK^rings,  fo 
that  he  is  able  to  fave  to  the  uctermod.  If  it  had  not 
been  that  he  was  God  and  man  in  two  diilind  na- 
R  r  turcs 


32^  Chriji  the   Offspring  of  David. 

tiires,  he  could  not  be  a  fure  refuge  for  finners  to 
fly  to.  For,  how  could  he  be  a  fupply  of  our 
wants,  a  deliverance  from  all  our  fears,  a  defence 
againft  all  our  dangers,  and  a  refuge  in  all  our  fpi- 
ritual  diftrefles,  if  he  had  not  magnified  the  law, 
and  facisfied  the  juftice  of  God  ?  And  how  could 
this  be  done,  had  he  not  been  man  to  fijffer,  and 
God  to  merit  ?  But  he  took  our  nature  to  be  his 
own,  that  he  might  fuffer  and  do  what  was  to  be 
done  and  fuffl-red  for  the  church,  Heb.  ii.  14,  15. 
The  human  and  divine  nature  united,  is  a  fufficient 
and  juft  foundation  of  his  fuffering  for  us,  and  in 
our  (lead.  We  were  all  finners  in  Adam,  and  have 
been,  and  are  fo  in  ourfelves.  But  his  being  the 
root  and  offspring  of  Davjd,  in  one  perfon,  made 
way  to  exalt  the  righteoufnefs  and  truth  of  God  oh 
the  one  hand,  and  to  juilify  the  ungodly  on  the 
other.  This  feems  fo  dark  to  many,  that  they 
flumble  and  fall,  and  perifh  for  ever,  Rom.  x.  3,  4. 
But  Jelus  Chrift,  as  the  Root  and  ofi"spring  of  Da- 
vid,, makes  a  divine  harmony  between  the  righte- 
oufnefs of  God,  and  the  juftification  of  finners. 
God  has  laid  the  punifhment  of  all  our  fins  upon 
him,  fo  that  he  might  fully  exalt  the  honor  of  his 
name  in  forgivenefs.  A  moft  glorious  refplenden- 
cy  of  juflice  and  mercy  fliine  forth  in  the  adings 
of  the  two  natures  in  this  one  perfon.  The  appa- 
rent 


Chrijl  the  Offspring  of  David.  323 

rent  Inconfiftency  between  the  rlghteoufnefs  pf  God 

and  the  falvation  of  finners,   which  is  the  rock  on 

which  many  fplit,  is  taken  away  in  this  method  of 

falvation  :  holinefs  and  juftice,  grace  and  mercy  are 

maniftrfted  to  the  uttermoft.     This  is  that  teftimo- 

ny  which  perfuades  and  ravifhes  the   heart.     And 

what  can   we  defire  more  ;  what  is  further  needful 

unto  the  reft  and  acquielcence  of  our  fouls,  than  to 

fee  God  well  pleafcd  in  the  declaration  of  his  righ- 

teoufnefs,   and  the  exercife  of  his  mercy,  in  a  way 

which  anfwers  the  whole  demand  of  the  law,  a^a 

covenant  of  works  ?    Paul  has  celebrated  this  great 

and  wonderful  work  in  a  manner  becoming  the  fub- 

jeift,  Eph.  iii.  9,   10.     Had  not  the  root  been  alfo 

the  offspring  of  David,   all  would  have  been  in 

darknefs,   as  to  the  nature  and  operation  of  divine 

love,  in  the  pardon  of  fin,  and  the  acceptance  of 

our  perfons  before  God. 

II.  Is  the  Son  of  God,  the  offspring  of  David  ? 
Has  he  taken  human  nature  into  union  with  him- 
felF?  Learn  hence  the  diftinguidiing  grace  and  love 
of  God  to  felf-deftroyed  man.  If  it  had  pleafcd 
the  Father  that  his  Son  fhould  take  another  nature 
into  union  with  himfelf,  and  become  a  Mediator, 
why  not  the  nature  of  angels  ?  Their  nature  is 
n^ore  exalted  than  man*s  nature  j  and  millions  of 
R  r  z  angels 


324  Chrl/i  the  OJfsprlng  of  David. 

angels  had  finned  and  left  their  own  habitations  : 
they  needed  a  Saviour  as  much  as  fintul  man  :  why 
then  are  they  relerved  in  fafe  cullody,  like  condem- 
red  priloners  loaded  with  chains,  unto  the  day  of 
judgment,  while  the  Son  of  God  took  hold  of  the 
feed  of  Abraham  ?    Was  it  becaufe  they  finned  a- 
gainft  greater  light,  or  becaufe  they  finned  without 
a  tempter,  or  becaufe  they  were  firft  in  the  tranl- 
greffion  ?    We  fhall  rather  refolve  it  into  the  fove- 
reignty  of  God's  pleafure,  who  will  have  mercy  on 
whom  he  will  have  mercy.     Angels  are  pafTed  by, 
?nd  look  for  their  eternal  torments  with  wild  de- 
fpair,  while  man  is  exalted  above  them,  in  the  in- 
carnation of  the  Son  of  God,  and  redemption  thro* 
him.      Lord,  what  is  man,   that  thou  art   mindful 
cf  him,  €r  the  fin  of  man  that  thou  vifitfjl  him? 
Vv  hen  we  confider  the  glory  of  God  in  the  upper 
world,   we  may  well  wonder  he  fhould  take  cogni- 
zance  of  fuch  a  mean  creature  as  man.     What  an 
amazing  condefcention  is  it,   that  he  who  prefides 
over  the  bright  world  of    giory,  fhould   humb'e 
himfeif  to  behold,  and  help  felf- ruined  man  !    How 
is  it,  that  God  Ihould  pa's  by  finning  angels,   and 
btil-ow  this  favor,  and  put  this  honor  upon  the  hu- 
man nature,  as  to  have  his  Son  become  the  offspring 
of  Djvid !    O  the  joy  and  holy  triumph  of  faints, 
w'aea  tl^ey  Ihail  be  with  (Jie  Son  of  ni^n  \ti  heaven, 

and 


Chri/i  the  Of  spring  of  David.  325- 

and  behold  his  glory  !  The  glory  of  Chrifl  is  the 
brightnefs  of  heaven,  that  glory,  before  which  an- 
gels cover  their  faces.  With  what  aftonilhnient 
and  horror  will  apoftate  fpirits  appear  at  his  bar, 
when  he  comes  in  his  glory  and  calls  them  before 
him.  O  what  furprize  and  facred  plealure  will  k 
then  be,  if  I  liiould  find  my  lei  f  refcu;;d  by  the  pow- 
er of  his  grace  and  love,  and  redeemed  by  his  . 
blood,  from  the  bands  and  rage  of  Devils  ! 

Ill   Let  us  view,  admire  and  love  the  Lord  Je- 
fus  Chrift.     God  incarnate  is  the  wonder  and  de- 
light of  angels.     If  we  have  right  apprehenfipns  of 
him,  we  cannot  but  love  him.     And  befides ;  had 
he  not  taken  the  human  nature  into  union  with  the 
divine,  we  mufl,  of  all  creatures,  have  been  the 
moft  miferable.     Ic  was  in  this  way,  and  in  this  on- 
ly, that  he  could  give  himfelf  a  ranfom  for  many, 
and  redeem  the  church  with  his  own  blocd,    A(5ls 
XX.  28.     Being  an  incarnate  God,  there  was  room 
enough  in  his  breaft  to  receive  the  points  of  all  the 
fwords  that  were  fharpened  by  the  law  againfl:  us. 
Had  he  not  been  man,  he  could  not  have  fufiered  ; 
had  he  not  been  God,  he  cculJ  nor  have  availed  ei- 
ther for  himfelf  or  us.     But  being  both  God  and 
man,  the  Root  and  oflspring  of  David,  he  is  a  bot- 
tomltfs  ^ounta  .^5^^  Icvx  and  grace  to  all  them  that 

believe 


^25  ChriJ}  thi  Offspring  of  David. 

believe.  Surely,  we  owe  him  everlafting  love,  for 
the  great  love  wherewith  he  has  loved  us.  The  day 
of  our  efpoufals  was  the  day  of  the  gladnefs  of  his 
heart;  gladnefs,  without  mixture  of  forrow.  And 
every  day  fince  our  vital  union  with  him,  he  has 
rejoiced  over  m  with  joy,  and  has  been  pleafed  that 
he  pitched  upon  fuch  obje(5ls  of  his  love,  and  has 
redeemed  them.  And  (hall  not  chriftians  prize 
Chrift  above  all  things,  fince  he  deferves  it,  both 
for  what  he  is  in  himfclf,  and  what  he  has  been  to 
us  ?  Reafon  itlelf  demands  it  of  us,  and  we  are 
none  of  his  without  it,  Luke  xiv.  26,  Chrift  mud 
be  loved  above  all,  or  we  love  him  not  at  all  j  lefs 
love  he  accounts  and  calls  hatred. 

IV.  Let  awakened  finners  receive  Chrift  as  an  all- 
fufHcient  Saviour.  There*  can  be  no  good  reafon 
given  wiiy  he  fliauld  be  defpifc^d  or  rejeded.  It  is 
folly  and  madnefs  to  refufe  him,  for  they  that  do 
fo,  defpi'e  their  own  mercies.  The  terms  of  re- 
conciliation are  propof:;d,  the  condition  of  the  co- 
venant of  grace  is  fulfilled  by  him,  and  him  alone: 
His  condefcending  to  become  the  offspring  of  Da- 
vid, and  his  cloathing  himfelf  with  our  nature, 
qualified  him  to  fulfil  all  righteoufnefs,  to  purchafe 
pardon,  life,  and  all  the  blefilngs  promifrd  in  the 
gofpel.     His  taking  tl-lh  upon^\.  tends  to  render 


Chrijf  the  Of  spring  of  David,  3^7 

him  familiar,  and  to  draw  the  attention  of  a  human 
mind  to  thepropofals  of  pardon  and  blelT.dnefs. 
What  an  amazing  piece  of  ingratitude,   ftup.d.ty 
and  obftinacy  will  it  difcover  then,  for  fmners,  felf- 
deftroyed  fmners,  to  rejed  the  mercy  of  our  Lord 
Jefus  Chria  ?     Had  God  fent   the  lowea  angel  in 
heaven  to  finful,  miferable  men,  with  lome  encou- 
ragement of  pardon  and  eternal  life,  upon  their 
giving  credit  to  the  report  concerning  him,  one 
would  think  an  awakened  finner  muft  liften  with 
raptures  of  wonder.     But  he  has  fent  his  own  Son, 
iT,ade  of  a  woman,  made  under  the  law,  to  redeem 
them  that  were  under  the  law,  that  they  might  re- 
ceive the  adoption  of  fons.     He  is  God  man,  and 
therefore  qualified'to  purchafe  relief  for  the  helplefs 
and  guilty.     He  was  incarnate  for  that  end,  and  the 
Fath'^r  has  promifed  life  and  falvation  to  all  them 
that  believe  in  his  name.     To/ejea  him  therefore, 
is  fuch  a  degree  of  bafenefs  as  no  devil  was  ever 
guilty  of.     Let  us  foppofe  that  we  faw  this  glorious 
perfon  coming  down  from  heaven,  veiling  the  glory 
of  his  divinity  in  flclh,  fpringing  op  and  nurfed  by 
a  poor  defpifed  branch  of  David's  family,  and  all 
this  to  procure  pardon,  and  a  crown  of  glory,  for 
them  that  deferved  to  be  banifhed  from  the  prefence 
of  God,  and  to  be  fent  down  to  hell-fire  tor  ever : 
and  yet,  the  Father  promifed  that  he  fhould  fee  his 

feed 


3^S  Cfmji  the  Ofiprlng  6f  Dav'J, 

feeJ,  and  tlie  pleafure  of  the  Lord  fhculd  prolper 
in  his  hands,  that  he  fhould  fave  eternally,  all  thofc 
that  gave  credit  to  this  report,  from  the  authority 
of  God.  Suppofe  all  this,  and  then  would  you  re 
jefl  the  purchafed  mercy,  and  defy  Almighty  ven- 
geance ?  Why,  you  are  doing  the  fame  thing 
sgainfl:  the  cleared  external  revelation  of  grace  in 
Chrift.  You  think  that  Chrifl:  fprang  from  David's 
loins,  more  than  feventeen  hundred  and  fixty  fix 
years  ago,  and  that,  being  united  to  fiefh,  he  be- 
came a  Saviour,  every  way  qualified  to  that  office  ; 
and  you  have  fome  fenfe  of  your  fin  and  danger, 
and  yet  refufe  deliverance  by  him.  Yea,  now  he  is 
gone  back  to  heaven,  adually  united  to  our  nature, 
and  fo  is  a  prevailing  Intercefl"or  at  the  right  hand 
of  God,  you  have  hitherto  refufed  to  look  unto  him 
for  pardon,  peace,  and  life.  O  ftupendous  madnefs 
and  folly  !  Hear,  O  heavens,  and  give  ear,  O  earth  I 
Let  all  nature  (land  aftonifhed  1  The  Son  of  God 
come  down  from  heaven,  and  become  the  fon  of 
man  :  he,  with  human  nature,  is  gone  up  to  glory, 
and  there  he  is  pleading  the  merits  of  his  obedi- 
ence, and  from  thence  is  beleeching  finners  to  be 
reconciled  to  God  ;  but  they  rebel,  and  continue 
to  defpife  him ! 

V.     Let    real  chrlftians  be  much  In  meditation 
«pQn  this  great  and  glorious  iubjeft.     Here  is  infi- 
nite 


Chri/i  the  Offspring  of  Dwid,  '329 

inite  and  finite,  independence  and  fovereignty,  de- 
pendance  and  lybj^ftion  in  one  perfon.  The  na- 
ture of  angels  is  infinitely  inferior  to  the  Son  of 
God;  yet,  as  the  offspring  of  David,  he  has  afTu- 
med  a  nature  much  inferior  to  angels.  He  who 
was  pofTefTed  of  divine  glory,  whom  the  angels  in 
heaven  adore,  by  whom  kings  reign,  and  princes 
decree  juftice,  made  himfelf  of  no  reputation,  was 
born  of  the  pooreft  of  the  people,  drew  his  firit 
breath  in  a  ftabie,  and  was  laid  in  a  manger.  What 
a  myftery  of  godlinefs  is  here  !  If  wc  duly  contem- 
plate this  great  wonder,  it  will  tend  to  prepare  our 
hearts  to  fit  under  the  fhadow  of  holy  ordinances 
with  delight.  We  fhall  be  more  follicicoiis  to  have, 
and  keep  his  company.  It  will  be  the  Turn  of  our 
ftudy,  that  no  fin  or  provocation  happen  that  may 
occafion  our  Saviour  to  depart  from  us.  We  fliall 
look  about  us,  watch  all  temptations  and  ways 
whereby  fin  might  approach  to  difturb  us.  Again, 
if  we  duly  contemplate  this  great  wonder,  we  fhall 
ardently  defire  near  communion  with  Chrift,  nearer 
and  nearer,  like  the  church.  Cant.  viii.  6.  We 
fhall  ardently  defire  to  be  always  fixed  in  his  moft 
dear  and  affedionate  love,  always  to  have  an  engra- 
ving, a  mighty  imprefTion  of  love  on  his  heart, 
and  the  manifeftation  of  the  hidden  love  and  care 
S  f  V     of 


330  Chrl/i  i^  Offspring  of  David. 

of  his  heart  unto  us.  Hence,  if  we  have  not 
Chrift  in  his  ordinances,  it  will  be  as  though  we 
had  nothing.  If  hz  withdraws,  we  fhall  be  fo  far 
from  confidence  of  his  love,  that  we  (hall  fear  he 
does  not  love  us  at  all,  becaufe  we  know  that  we 
do  not  deferve  his  love.  We  fhall  have  no  reft  to 
our  fouls,  if  we  do  not  find  ourfelves  upon  his  heart 
and  arm.  Hence,  when  he  hides  himfelf,  we  (hall 
prefently  enquire  into  the  caufe  ot  it,  call  our  fouls 
to  an  account  what  we  have  done,  how  we  have  be- 
haved ourfelves,  that  it  is  not  with  us  as  in  times 
paft.  V/e  fhall  accomplirh  a  diligent  fearch.  We 
fhall  re-confider  his  love  and  condefcention,  and  af- 
fure  ourfelves  that  his  departure  is  not  v/ithout  caufe 
and  provocation.  We  fhall  be  driven  to  feme  if- 
fue,  apply  ourfelves  to  the  promifes,  confider  one, 
and  ponder  another,  to  find  him,  to  fee  his  counte- 
nance and  tafte  his  love.  If  we  find  no  Chrift  un- 
der ordinances  ;  nothing  but  a  mere  carcafe ;  if 
Chrift  is  not  in  the  word  and  facraments  percepti- 
bly, it  will  amaze  us,  and  we  Ihall  not  know  what 
to  do.  This  will  put  ui  upon  a  more  vigorous 
enquiry,  make  us  more  zealous  to  caft  off  floth, 
more  diligent  to  leave  na  means  untried,  whereby 
we  may  get  near  to  him  again. 

Ani> 


Chrjjl  the  Offspring  of  David.  3  31;' 

And  who  can  tell,  but,  if  we  duly  contemplate 
this  great  truth,  we  fliould  bring  Chrift  into  our 
mother's  houfe,  and  into  the  chamber  of  her  that 
conceived  us,  the  next  communion  fabbath.  Or  if 
we  wait  for  him  in  his  ordinances,  and  he  denies  us 
there,  he  may  meet  with  us  out  of  them. 


SERMON 


SERMON  XVL 


Chrijl  the  Bright  and  Morning 
Star. 

REV.     XXII.     1 6. 

* 1  a?n  the  Root  and  the  Offspring 

of  Davidy  a7td  the  bright  and  morn- 
ing  Star. 


F")^/*C"^^  t^  E  morning  ftar,  by  which  our  Saviour 
Q  T  55  reprefents  himfelf  in  the  htter  part  of 
k.)^)^J»}t  the  text,  fome  think  refers  to  the  prophe- 
cy which  Balaam  dehvered  againft  his  will,  Numb.< 
xxiv.  17:  I  /hall  fee  bim-,  ht  not  now :  IJhallhe^ 
hold  him^  hut  not  nigh  :  There  /hall  come  a  Jiar  out  of 
Jacoh^  and  a  faptre  fijall  rife  out  of  Tfrael,  and  fhall 
Jmite  the  corners  of  Moab,  and  deftroy  all  the  children 
of  SbetL    Jhis  perhaps,  r.cx:ly  referred  to  David, 

who 


Chnjt  the  Bright  and  Adorning  Star,  333 

who  was  a  ftar  for  light  and  influence,  when  king 
of  Ifrael.  For  David  fniote  Moab,  and  meafured 
them  with  a  line.  The  Moabites  became  David's 
iervants,  and  the  Edomites  were  brought  into  obe- 
dience to  Ifrael.  But  it  is  apprehc;nded  that  our 
Lord  Jefus  Chrift  is  chiefly  pointed  at  in  the  anti- 
type, and  of  him  it  is  an  illuftrious  prophecy.  It 
reaches  beyond  David's  time,  to  the  prevailing  of 
the  chriftian  religion  over  all  anti-chrifl:ian  darknefs, 
by  thcfliining  of  that  ftar  which  (hall  fill  the  world 
with  it's  bri'ihtnefs.  Therefore 


o 


III.  Having  already  confidered  what  the. two 
firft  metaphors  fuggeft  to  us,  let  it  be  confidered 
why  Chrift  calls  himfelf  the  bright  and  morning 
ftar? 

And  here  I  would  obferve,  that  although  there 
is  a  likenefsji  yet  there  is  alfo  a  great  difparlty  be- 
tween the  metaphor,  and  our  Lord  Jefus  Chrift. 
And  v;hen  we  confider  thofe  metaphors  by  which 
Chrift  is  reprelented  in  the  fcriptures,  we  muft  ne- 
ver ftrain  them  to  hold  forth  every  thing  that  could 
pofllbly  be  fpoken  from  them,  for,  if  we  fiiould  do 
fo,  we  fhould  fpeak  contradiftions,  and  derogate 
from  his  perfedions  and  glory.  The  foregoing 
metaphors  teach  us  that  Chrift  is  poflfefTcd  of  all 

created 


334  Chri/l  the  Bright  and  Morning  Star. 

created  and  uncreated  excellencies ;  and  therefore 
we  mud  not  take  in  any  thing  from  this,  that 
Avould  derogate  fiom  thence. 

For  inftance;  becaufe  the  morning  ftar  Is  not 
fc'lf-exident,  nor  does  it  rule  the  other  flars  in  the 
firmament  of  heaven,  it  will  not  do  from  thence  to 
argue  that  Jefus  Chrift  is  not  felf-exiftenr,  in  his 
divine  nature  and  perfon,  nor  that  he  does  not  rule 
in  the  natural  and  moral  world  as  mediator  of  the 
covenant  of  grace  :  for,  he  has  a  perfonal  uncrea- 
ted exi Hence,  and  is  Creator  of  all  things.  He 
gives  the  laws  of  motion,  and  all  the  periodical  re- 
volutions to  lun,  moon  and  frars :  earth  and  hea- 
ven, the  v/hole  univerfe  and  its  fulnefs,  derive  their 
being  and  motion  from  the  Son  of  God,  Col.  i.  i6. 
He  is  the  fountain,  hot  only  of  all  being,  but  of  all 
power  and  dominion.  The  lights  ot  heaven  are 
kt  for  times  and  feafons,  for  days  and  years  ;  and 
he  calls  them  forth,  in  their  refpeflive  feafons,  ta 
ferve  us  by  their  light  and  influences^ 

Nor  can  we  fay  'that,  becaufe  the  ftars  are 
inferior  to  the  fun  in  their  light  and  glory,  there- 
fore Chrifl  is  pofTiifTed  of  lefs  glory  than  fome  other 
beings,  for  he  is  infinitely  fuperior  to  the  fun  and 
liars  of  heaven,  though  he  is  reprefented  by  both: 
•  Yea, 


Chrlji  tht  bright  and  Morntr.g  Star,  n^ 

Yea,  he  is  infinitely  above  men  and  angels  in  glory 
and  excellency.      The  eternal,  unn^eafurable,  in- 
comprehenfible,    omnipotent,   ir.vifible  God,   one 
with  God  the  Father,  the  iame  in  fubftance,  equal 
in  power  and  glory.     No  fimlHtude  taken  from  the 
creatures  is  fufficient  to  illuftrate,  both  the  effential 
union,  and  perfonal  dlftin£lion,  of  the  Father  and 
the  Son  :  but  this  we  can  fay,  that  all  the  fulne.s  of 
the  Godhead  dwells  fubftantially  in  him.     All  h-.s 
Father  llVmes  in  him  ;  he  is  perfedly  like  him,  and 
makes  a  compleat  repreientation  of  hmi :    and  as 
God  incarnate,  he  exhibits  fuch  an  accurate,  fua- 
ftantial  and  vifible  reprefentation  of  the  Father,  m 
hiswifdom,  power,  grace  and  holinefs,  and  every 
other  perfeflion,  that  he  who  hath  feen  the  Son,  haib 
Seen  the  Ff-ther  clfo.     As  the  Son  of  God,  pofTefTed 
of  the  divine  nature  and  all  its  efTcntial  perfedions, 
he  did  not  think  it  any  ufurpation,  to  claim  an 
equality  of  nature  with  God  the  Father,  Phil.  ii.  6: 

Nor  can  we  fay,  that  becaufe  the  ftars  give  light 
to  our  bodily  eyes  only,  that  Jefus  Chrift  does  not 
illuminate  the  underaandingi  for  he  is  a  hght  to 
enlighten  the  gentiles,  as  well  as  the  glory  of  his 
people  Ifrael.  He  has  all  the  treafures  or  wifdom 
and  knowledge  in  himfelf,  and  came  into  the  world 
to  direa  finrters  into  the  way  ot  life  and  falvatioa 

by 


336  Chrl/}  the  Bright  and  Morning  StaK 

by  his  word  and  Ipirir,  and  therefore  when  he  went  a* 
way  to  be  enthron'd  in  his  heavenly  kingdom,  he  pro- 
mifed  to  fend  the  holy  fpirit  for  a  guide,  advocate, 
and  comforter,  to  anP.ver  all  the  great  and  glorious 
purpofes  for  which  his  people  fhould  need  him. 
Hence,  as  head  and  Saviour  of  the  church,  he 
communicates  of  his  enlightening  fpirit  in  their 
hearts,  illuminates  the  eyes  of  their  minds  in  fuch 
a  manner,  as  to  be  fandVifying,  comforting,  and 
confirming.  He  fhews  forth  the  all  conquering 
greatnefs  of  his  power,  in  working  faith,  and  infu- 
fing  a  vital  principle  into  dead  fouls. 

Nor  may  we  argue  that,  becaufe  the  morning 
liar  fliines  upon  this  vifible  v/orld  only,  therefore 
the  brightnefs  and  'glory  of  Chrift  is  confined  to  the 
benighted  inhabitants  of  our  globe,  the  earth.  It 
is  true,  he  (hlnes  in  the  hemifphere  of  his  vifible 
church,  and  will  fliine  with  greater  brightnefs  and 
glory  in  it  than  ever  he  has  done.  But  his  glo- 
rious light  is  not  confined  to  his  church  below  :  in 
heaven  there  is  no  change,  period,  or  allay  of  glo- 
ry. The  vifion  of  glory  there,  makes  eternal  day, 
Ifa.  Ix,  20.  The  city  of  the  living  God,  the  new 
Jerufalenj,  has  no  need  of  the  light  of  the  fun, 
nor  of  the  (lars  to  (hine  in  it,  for  he  that  has  pur- 
chaled  divine  light,  and  Ihines  in  upon  the  hearts 

of 


Clmjl  the  Bright  and  Morning  Stat\  s^-j 

of  his  church  here  below,  (bines  with  inconceivably 
greater  glory  in  the  world  above.. 

Yet,  although  we  fliould  take  good  heed,  in 
opening  metaphors  refpeding  the  Lord  Jefus  Ch.-ifl, 
yet  we  do  not  apply  them  any  v,'ay,  (o  as  to  leffen 
the  value  of  his  perfon,  or  mediacorial  charafler, 
there  are  fome  excellent  and  important  truths  held 
forth  in  this  metaphor.  Particularly 

I.  As  he  is  a  meflenger  come  with  good  tidings.' 
When  the  fun  fets,  the  darknels  of  the  night  fuc- 
ceedsi  which  brings  a  gloom  upon  all  nature.  And 
fometimes  the  darknefs  of  the  night  is  fpoken  of  to 
reprefent  to  us  fome  fore  afHiftion  in  providence. 
So  Micah  iii.  6.  And  fometimes  it  is  to  fignify 
the  reign  and  dominion  of  fin,  i.  Theff.  v.  7,' 
Many  vices  choofe  the  night  to  hide  themfelves 
from  human  eyes,  and  thofe  that  indulge  them,  in- 
volve their  minds  in  darknefs,  and  pick  out  a  dark 
time  or  the  night  to  commit  them.  So  the  ?p_ 
proach  of  the  morning,  or  the  forerunner  of  the 
rifing  fun  appearing,  is  put  for  the  fympto'ms  of 
the  removal  of  the  affliftion,  or  the  reformation  of 
vices  that  have  prevailed.  When  the  morning  flar 
appears,  we  know  it  comes  with  the  meflage  of  an 
T  t  approaching 


33^^  Chr'i/i  the  Bright  and  Morning  Star; 

approaching  fun -rife.     It  brings  good  tidings  to 
men  that  love  the  light. 

So  Jefus  Chrift-,  our  Morning  Star,  was  a  Mef- 
ienger  of  glad  tidings  w.hen  he  firll  came  into  the 
world.  The  angel  told  the  jfhepherds  that  they  and 
all  others  would  have  good  reafon  to  welcome  the 
meiTage.  It  was,  furely,  very  happy  tidings,  for  it 
was  the  introduction  of  that  golpel  l^git  which  had 
been  hid  for  ages,  under  the  types  and  cerenionies  of 
the  mofaic  difpenfation.  Plence  the  prcphet  Ifaiah 
tells  us,  that  when  the  MefTiah  fhould  appear,  it 
v.'ould  be  a  prelude  of  great  good  to  the  borders  of 
Zebulon  and  Naphtali ;  fee  chap.  ix.  2,  3.  The 
Jtws  indeed  were  not  difpofed,  in  general,  to  receive 
the  t^ood  news,  nor  were  they  pleated  that  the  gen- 
tiles had  the  offers  of  gofpel  light,  but  it  was  an 
evidenre  of  their  pride  and  ignorance,  that  they 
withftood  the  plain  evidenc  s  of  good  times. 

And  wherever  this  morning  ftar  arifcs  and  fhines 
in  his  glory  and  the  power  of  his  grace,  he  is  a 
meffenger  of  good  to  that  people.  When  he  be- 
gins his  reign  in  the  hearts  and  confciences  of  men, 
by  the  commanding  power  of  his  truth,  thefe  are 
happy  days,  fo  far  as  his  grace  and  government  arc 
fubmitted  to.     Upon  fuch  a  profped,  David,  in 

his 


Chriji  the  Bright  and  Morning  Star.  33^ 

his  poetical  ftrain,   cries  out,  let  the  heavens  rejoice, 
and  let  the  earth  be  glad :    let  the  field  be  joyjuh  and ^ 
(fll  that  dwell  therein.     And  we  have  reafon  to  give 
joy  to  that  foui,   to  that  people  where  Chrift  is  ad- 
mitted,  as  it  intimates  the  rifing  of  the  fun  of  righ- 
leoufnels  with  healing  under  his  wings.  WhcnSama- 
ria  received  the  gofpel,  there  was  great  joy  in  that 
city.     What  is  greater  ground  of  joy  than  the  dawn 
of  the  kingdom  of  Chrift  in  a  place  ?    Hofanna  ! 
Blepd  be  the  kingdom  of  our  father  David.     There 
is  joy  in  heaven,  joy  in  the  prefence  cf  the  angels  of 
God  on  fuch  an  occafion.     And  all  the  hearty  well- 
withers  to  the  kingdom  of  Chrift  will  offer  praifes 
when  they  fee  the  beginq-ngs  of  grace,  as  the  pre- 
ludes of  greater  light  and  glory, 

n^oR  will  it  leflen  the  pleafure  of  chriftians  to 
fee  thofe  that  love  the  works  of  darknefs  ftruck 
with  terror.  When  the  morning  ftar  appears,  thieves 
and  thofe  that  purfae  fecret  wickednefs,  hide  them- 
felves,  le.ft  the  rifing  fun  ftiould  difcover  them  j  and 
this  is  fome  relief  to  thofe  that  are  in  danger  by 
them.  And  it  is  not  unpleafmg  to  chriHians  to 
fee  the  morning  ftar  ftrike  a  terror  to  fuch  as  hate 
him,  and  would  willingly  pluck  him  out  of  the 
ftrmamsnC  of  ths  church.  They  know  his  conping 
Til-";,  amor^ 


340  Chriji  the  Bright  and  Morning  Star. 

among  them  is  the  fore  runner  of  day-light,  which 
bypocrices  cannot  endure. 
«  •  \:     •' 

'■'1^.  As  Chrifl's  coming  among  them  is  a  great 
hohor  to  the  chriftian  church,  the  rifing  of  the 
morning  ftar  is  an  embeihfiiment  tothefe  vifible  hea- 
vens :  it  difcovers  the  beauty  and  order  of  the  whole 
The  view  of  tlieir  fplendor,  it  is  fuppofed,  was  the 
occafion  of  the  idolatry  among  many  of  the  hea- 
,then  •,  and  ilrael  feems  to  have  been  in  danger  from 
the  fame  llriking  profpetft,  Deut.  iv.  19. 

And  is  not  the  Lord  Jefus  Chrift  the  Star  that 
Ihines  with  a  divine  glory  in  the  hemifphere  of  the 
chriftian  church  ?  Mofes  was  the  greatefl:  perfon, 
both  for  human  accomplifhments,  and  appearances 
Ot  Goer  in  him,  that  was  then  in  the  world.  He 
was  the  greateil  honor  and  ornament  to  the  church 
under  that  diipenfation.  But  the  difpenfation  of 
the  cGven-^ni:  by  Mofes,  v/as  in  a  legal  form,  and  he 
had  legal  fhadows  of  thofe  truths  which  are  more 
fuily'reveafed  under  the  gofpeL  Jefus  Chrift,  in 
bib  perfon  and  miniflry  was  far  more  excellent  than 
Mofes! '  Never  man  fpake  like  him :  never  any 
meVe  maiv  had  fuch  extraordinary  vifiohs  of  God. 
Tbe^thurch  never  had  fuch  a'fliining  light,'' fuch  a' 
fupporr,  nor  fuch  a  miniftrt.*  -Jefus  Chrift  is  actu- 
ally 


Chriji  the  Bright  and  Morning  Star.  34 1 

ally  engnged  in  a  far  more  excellent,  honorable,  and 
beneficial  miniftry,  than  all  that  ever  svas  exerciled 
before  him  under  the  old  tcitament  ciifpenfation. 
He  lliines  brighter  in  every  character  and  office  than 
Mofes  did,  and  has  purchafed  thofe  fpiriiual  and 
eternal  bleffirigs  for  his'  church,  by  the  iaaifice  of 
h  mreif,  which  were  lliadowed  forth  by  Moles.  He 
has  fecured  the  accomplifbment  of  all  the  promifes 
of  the  new  covenant,  and  does  enable  his  people  to 
comply  with  the  terms,  and  yield  themfelves  to  God 
according  to  it.  He  has  eftabhfhed  the  covenant  upon 
morefpifitual,  advantageous  and  heavenly,  extenfive 
and  abfolute  promiles,  than  what  were  contained  in 
the  legal  adminiftration.  In  thefe,  and  many  other 
refpeds,  he  is  the  honor  and  ornament  ot  the  chrif- 
tian  church.  But  this  is  not  all  •,  for  he  is  the  or- 
nament of  heaven  itfcif.  He  embeliifhes  that  (late 
and  world.  When  he  had  finifhed  the  v/ork,  which 
was  givea  him  to  do,  he  afcended  inio  heaven 
with  the  Jhout  of  a  king^  a  niighr.y  conqueror,  who 
had  fpoiled  principalites  and  pov/ers,  and  led  capti- 
vity captive.  He  went  up  a  Mediator  and  High 
Pried  of  the  church.  He  afcended  in  his  human 
nature,  with  the  blood  of  his  facrlfice,  into  heaven 
itfelf,  Heb.  ix.  24.  And  now  in  the  heaven  of 
heavens,  in  that  holieft  of  all,  he  is  fulfiilirg  the  re- 
mainder of  his  prieiLly  cfHce,  by  appearing  in  ih^ 

immediiite 


34*  Chriji  the  Bright  and  Morning  Star, 

immediate  prefence  of  God's  glory,  to  prefent  be- 
fore him  the  merit  of  his  blood,  in  his  ever  living 
end  making  intercejfion  for  all  them  that  come  unto  God 
ly  him.  Well  may  the  church  vifible  and  invifible, 
the  church  on  earth  and  in  heaven,  cry,  ftng  praifes 
to  God,  fing  praifes :  ftng  praifes  to  our  king^fing  prat' 
fes.  For  God  is  King  of  all  the  earthy  fing  ye  praifes 
with  underflanding.  God  fitteth  upon  the  throne  of  his 
holinejs — he  is  greatly  exalted. 

3.  As  his  perfonal  properties  and  charafler  at- 
tract efteem  and  love.  None  ct  the  ftars  in  our 
vifible  heavens  are  fo  beautiful  and  engaging  as  the 
morning  ftar.  It  is  a  ftar  of  the  firfl:  magnitude 
and  the  greatefl:  brightnefs.  When  we  view  it  in 
all  its  luftre  it  produces  efleem  and  delight,  and 
tends  to  lead  us  to  admire  the  Creator.  Other  ftars 
have  their  glory  \  fome  fhine  by  their  own  innate 
light,  and  others  by  refleded  and  borrowed  light ; 
bodies  of  very  different  fplendor ;  but  the  morning 
liar  exceeds  all  others  for  brightnefs  and  glory. 

And  is  not  the  Lord  Jefus  Chrlft,  in  his  perlon- 
a1  propertits  and  mediatorial  charaifler,  moft  beau- 
tiful and  attracting  ?  Certainly  he  exceeds  all  mere 
men,  and  created  angels,  thole  ftars  of  light,  in  the 
properties  of  his  per  Ton,  and  in  the  offices  of  hts 

•    fnediatioA 


ChriJI  the  Bright  and  Morning  Staf.  545 

mediation.  The  created  and  uncreated  excellencies 
and  perfe(flions  which  are  united  in  his  perfon,  have 
fomething  in  them  ("o  engaging,  that  no  foul,  who 
clearly  fees  them  in  gofpel  light,  can  refrain  to 
efteem,  love,  and  aijmire  him.  There  is  a  concur- 
rence of  every  thing  that  is  amiable  and  inviting  m 
his  perfon  and^charader.  Spotlefs  innocence  in  his 
life,  as  man,  infinite  purity  and  glory  as  God.  He 
has  a  more  excellent  name  than  angels,  elfe  he  could 
not  do  a  mediator's  work,  nor  be  fit  to  wear  a  me- 
diator's crown.  But  by  the  glory  of  his  perfonal 
properties,  with  the  merit  of  his  luffeiings,  he  has 
a  throne  that  abides  for  ever  and  ever.  He  is  in- 
vefted  with  all  the  dignities  and  authorities  of  the 
MefTiah,  and  therefore  is  laid  to  (hine  in  greater 
glory  than  the  holy  angels,  Heb.  i.  4,  5,  6, 

There  are  angels  in  churches,  who  come  with 
glad  tidings  of  peace  and  falvation.  They  are  fix- 
ed ftars  in  the  hemifphere  of  the  church,  to  give 
light  by  holy  dodrine  and  converfation,  Rev  i,  20. 
The  blefied  angels  alfo,  thole  firfl-born  of  the  Fa- 
ther of  light,  are  called  morning  Slars^  Job  xxxviii,  7; 
They  fliine  in  thofe  fervices  they  do  the  churches, 
according  to  the  appointment  of  Chrifl:.  But  the 
comelinefs  and  beauty  of  the  one  and  the  other,  is 
nothing  when  compared  with  this  bright  and  morn- 
ing 


344  C/jr//?  the  Bright  and  Morning  Star. 

ing  Oar.     He  has  a  name  far  more  excellent  thart 
any  name  that  belongs,  or  ever  was  given  with  fuch 
peculiarity  and  eminence,  to  the  ftars  in  the  vifible 
church,  or  even  to  the  highefl  angels.     He  is  the 
eiTential  Son  of  God,  and  his  office  correiponds  to 
his  original  Sonfhip.     God  the  Father  treated  him 
with  the  eminent  tokens  of  his  peculiar  love,   pro- 
te<5lion  and  care,  and  has  exalted  him  to  his  kins- 
dom.     The  angels  of  heaven  are  his  fcrvants,  to 
execute  his  will  and  commands  with  ftrength,  fpeed 
and  activity,  like  the  wind.     Search  the  whole  cre- 
ation, and  there  is  none  like  the  Lord  Jefus  Chrifl:. 
And  therefore  •  the    defcription   which   the  church 
gives  of  him  (Cant.  v.   lo)  is  juft.    There  is  beau- 
ty in  all  the  lineaments  and  branches  of  his  charac- 
ter ;    fuch  attradives  are  without  a  parallel :     white 
in  his  divinity,   red  in  his  humanity,   white  in  his 
holinefs,  red  in  his  fufferings,  white  in  his  immacu- 
late purity  and  innocence,  ted  in  the  imputation  of 
our  fins,  which  were  like  fcarlet  and  crimlon.  And, 
if  rightly  apprehended  and  received,  this  defcription 
will  fuit  our  hearts :  he  will  appear  above  all  others, 
higher  than  the  kings  of  the  earth,     David  was  ac- 
counted better  than  ten  thouland  of  his  people;  but 
the  Root  and  Offspring  of  David,  is  better  than  ten 
thoufand  of  David.     It  is  becaufe  men  are  fpiritu- 
ally  blind  to  his  perfonal  excellencies  and  ofnce,  that 

they 


Chrijl  the  Bright  and  Morning  Starl  345 

they  do  not  admire  and  Icve  him.  They  fee  no 
more  form  or  comdinefs  in  him,  than  a  blind  maa 
fees  and  admires  the  glory  of  the  morning  flar. 
But  it  we  have  the  faving  knowledge  of  Chrift,  we 
(hall  efteem  all  things  as  nothing  in  comparifon  of 
him,  as  Paul  did,  Phil.  iii.  7,  8.  Hence  it  comes 
to  pafs  that  chriftians  who  know  Chirft  in  his  true 
charader,  pant  after  him,  as  the  hart  panteth  after 
the  water-brooks.  They  have  vehement  defires  af- 
ter nearnefs  to  him  in  his  holy  ordinances,  and  there- 
tore  they  feek  him  early  and  earneftly  above  ail 
other  fearches.  The  fpiritual  knowledge  of  Chrift 
in  his  perfonal  properties  and  ofHce,  will  create  that 
love,  and  thofe  defires  in  the  heart,  that  nothing  will 
fatisfy  but  the  full  enjoyment  ot  him.  As  for  me^ 
fays  David,  7  will  behold  thy  face  in  right eoufntfs  :  / 
Jhall  he  fatisfied  when  I  awake  with  thy  likenefs.  Here: 
we  look  through  a  glafs,  and  behold  but  little  ot 
that  glory  ;  but  compleat  fatisfacflion  ariies  from  the 
vifion  of  God  in  glory. 

4.  As  he  is  the  caufe  of  all  that  which  renders 
fouls  truly  amiable.  It  is  an  ancient  obfcrvatioa 
that  when  the  morning  ftar  has  the  afcendant  over 
other  ftars,  its  influences  produce  comely  features 
upon  human  bodies.  And  though  we  may  think  it 
whimficalj  it  is  as  accountable  as  many  other  known 
U  u  fafts ; 


348  Chr'i/i  the  Bright  and  Mornlnff  Star* 

fa6ls;  for  it  is  a  known  faft,  that  objev^ts  may  be  To 
ftriking  to  thd  imagination  as  to  caufe  uncomely 
features  ;  and  why  they  fhould  not  have  an  equal 
influence  to  produce  the  contrary,  I  believe  none 
can  tell. 

There  is  an  adorning  which  is  proper  to  be- 
lievers, a  comelinefs  which  Chrifl:  puts  upon  them. 
He  is  the  procuring  caufe  of  all  that  fplendor,  all 
the  perlonal  qualilications  and  endowments  of  mind, 
the  apparel  curioufly  wrought,  which  are  worthy  of 
efleem,  and  render  them  amiable.  Whatever  come- 
Jinefs  they  have,  it  is  ChriH:  that  beautifies  them 
with  it,  Ezek.  xvi.  14.  And  thofe  reprefentations 
of  their  beauty  given  in  fcripture,  refer  to  the  caufe. 
Particularly  fuch  as  v/e  find.  Can.  ii.  14.  chap.  iv. 
3.  and  chap.  vi.  4^ 

It  is  Chrifl  that  adorrs  them  with  a  juftifying 
righteoulnefs ;  the  garment  of  pure  gold,  that  ren- 
ders them  acceptable  to  God.  It  is  his  rlghteouf- 
nefs  imputed,  that  is  the  ground  of  their  title  to 
peace,  pardon,  and  a  whole  falvation.  They  have 
no  righteoulnefs  of  their  own,  but  what  is  as  filthy 
rags :  but  Jefus  Chifl  has  brought  in  a  new  cove- 
nant righteoufnefs,  for  the  j unification  of  all  them 
that  believe;    And  hence  he  is  faid  to  be  made  rigb- 

Uoujnefs^ 


Chriji  the  Bright  and  Morning  Star,  347 

teoufnefs  to  them ;  and  is  called  their  rightecufnefs'^^ 
Hence  that  of  the  apoftle,  Rom.  v,  iS.  On  this 
account  it  is  faid  that  we  are  accepted  in  the  beloved,  ff 
Believers  are  fo  united  to  him,  as  to  be  looked  up- 
on and  confidered  in  him,  on  which  account  the  fa- 
ther is  well  pleafed  with  them. 

Again  ;  it  is  Chrift  that  beautifies  them  with 
the  graces  of  his  holy  ipirit.  This  comelinefs  rnakes 
them  glorious  within  :  it  falls  not  within  the  ken  of 
a  cirnal  eye,  but  is  hid  with  Chrift  in  God.    Carnal 
men  do  not  know  it,  for  it  is  fpiritually  difcerned ; 
but  thofe  who  do  know  it,  highly  value  ir.     It  is  a 
beauty  that  does  not  make  a  fair  fhew  in  theflefh, 
but  is  in  the  hidden  man  of  the  heart,  whofe  praife  is 
not  of  meiii  but  of  God.  §     Our  Lord  Jefus  Chrift, 
as  the  great  prophet  in  the  covenant  of  grace,  of- 
fers this  grace  to  finners  by  the  miniftry  of  his 
word,  and  makes  it  effedual,  by  the  difpenfation  of 
-  the  holy  fpirit.     He  caufes  the  light  of  the  glorious 
gofpel  to  break  into  their  minds  and  hearts,  by  the 
influences  of  the  fpirit  opening  their  underdandincrs. 
Hereby  they  are  convinced  of  their  fin  and  mifery. 
Hereby  he  lets  home  the  word  of  the  gofpel  upon 
U  u  2  thei? 

*  If  a.  xlv.  24.   and  1  Cor.  i.  30. 
I  E$h,  u  6.  §  Rom,  ii*  £()» 


34  8  Chrl/l  the  Bright  and  Morning  Star, 

their  hearts  and  confciences,  and  demonftrates  to 
them,  to  be  the  infallible  word  of  the  eternal  God. 
Hereby  he  manifells  himfelf,  and  the  Father  to 
them:  And  as  a  king  in  Zion,  he  makes  the  ordi- 
nances of  Iiis  kingdom  effldual,  to  renew,  fubdue, 
and  fandify  them.  This  is  the  day  of  his  power, 
in  which  they  are  made  willing  to  return  from  all 
fin  to  the  living  God.  Thus  he  feparates  them 
from  the  world  lying  in  wickednefs,  and  conflitutes 
them  members  of  his  ihvifible  kingdom.  Hence- 
forth therefore,  they  are  no  more  of  the  world,  tho' 
they  are  in  it :  they  are  pilgrims  and  ftrangers  in  it, 
but  true  and  lively  members  of  his  myftical  body; 
In  this  way,  Chrift  adorns  his  people  with  the  fruits 
of  the  fpirit,  which  are  lovej  joy^  peace ^  longfuffef- 
^^Z>  Z^nil'-^'^f^'i  goodnffs^  failh^  ineeknefs^  temperance,  -f 
Thcle  effc'fls  of  divine  influence,  are  the  adorning 
of  the  inner  man,  which  are  a  Iweet  favor  to  God, 
and  a  qualification  for  the  inheritance  of  the  Jaints 
in  light.  And  in  this  way  Chrift  beautifies  their 
life  and  converfation.  Hence  chriftians  are  repre- 
fented  as  wearing  chains  of  gold  about  their  necks y  to 
thehonor  of  Chrill,  and  as  an  evidence  of  their  chrif- 
tianicy.  Thefe  together,  make  out  the  garments  of 
lalvation,  and  the  robe  of  righteoufnefs,  fpoken  of, 
Ifa.ki.  10.  Thefe  are /i'^  cieanlinen^  which  is  the  rigb- 

Uoujmjs 
^  Gal,  v.  22.  23. 


Chriji  the  Bright  and  Morning  Star,  341) 

teoufnsjs  of  the  Jaints.  It  is  rich  and  fplendid  cloatii- 
ing,  like  the  prielUy  gj^rments.  The  brightnefs  of 
the  fun  is  compared  to  them.  Such  is  the  beauty 
of  all  true  chriftian<?,  who  are  cloathed  with  the 
righteoufnefs  of  Chi  id  to  recommend  them  to  the 
favor  of  God,  and  arc  fandified  by  his  Ipirir,  and 
have  the  image  of  God  renewed  in  them. 

5.  As  to  his  conftancy  in  performing  all  his  offi- 
ces. The  morning  ftar  is  not  only  beautiful  to  be- 
hold, but  performs  a  conftant  revolution  in  its  own 
orbit.  And,  as  Jefus  Chrift  is  the  perfeflion  of 
beauty,  and  the  caufe  of  all  the  beauty  of  the 
faints,  fo  he  is  conftant  in  the  difcharge  of  his  feve- 
ral  ofiices,  without  intermiffion,  without  interrupti- 
on. True  indeed  his  fliining  appearance  in  them, 
is  fometimes  obftrufled  by  the  clouds  of  ignorance 
and  unbelif  f,  by  faife  teachers,  and  the  powers  of 
darknefs.  Sataii  and  his  army  hate  him,  and 
his  glorious  appearance  -,  but  he  maintains  his 
government,  in  the  kingdom  of  providence  and 
grace,  againd  all  oppoficion.  None  can  obflrudl 
his  motions  and  operations,  nor  put  out  the  glori- 
ous Iplendor  of  his  fnining.  He  continues  the  fame 
yejlerday^  to  day^  and  for  ever:  the  fame  in  his  per- 
fon,  the  fame  in  his  love,  the  fame  in  his  care,  the 
lame  in  his  ofEces  for  his  people  throughout  all  ge- 
nerations. 


35©  Chriji  the  Bright  and  Morning  Star. 

Derations.  Where  he  has  undertaken  to  teach,  as 
the  great  prophet  of  the  church,  he  maintains  the 
authority  of  a  teacher,  and  will  teach  in  the  beft 
way,  and  at  the  beft  tin'ie.  Yea,  the  very  meang 
that  Satan  ufes  to  darken  the  truth,  he  will  improve 
to  greater  light.  It  often  looks  darkeft  juft  before 
day,  but  when  the  morning  ftar  lliincs,  it  lightens 
the  whole  heavens.  So  fometimes  things  appear 
dark  in  the  church,  but  Chrift  in  performing  his 
conftant  revolutions,  appears  and.fcatters  the  dark- 
refs.  So  he  did  in  the  reformation  from  popery, 
by  Luther  and  Calvin.  So  he  has  done  in  all  revi- 
vals fince,  from  time  to  time,  and  he  is  ftill  in  office, 
and  will  come  again  at  the  appointed  time,  the  time 
which  infinite  wifdom  has  appointed.  Eternal  truth 
has  fixed  the  time,  and  therefore  it  is  a  time  thac 
cannot  be  forgotten  nor  adjourned.  And  though 
clouds  may  intercept  the  light  in  one  place,  or  to 
one  perfon,  the  light  may  be  feen  at  another  place, 
or  by  another  perfon  ;  in  the  fet  time  to  favor  Zi^ 
on,  the  temple  fhall  be  built  in  the  city  of  David. 
And,  as  Chrift  maintains  his  office  as  a  prophet,  fo 
he  is  a  prieft  forever,  God  the  father  ha?  declared^ 
in  a  way  of  divine  teftimony  by  the  mouth  of  Da- 
vid, that  he  fhould  be  a  prieft  immutably,  in  his 
own  perfon,  until  all  the  ends  of  his  adling  in  that 
chara>fter  (liQuld  bs  perfcsfledj  Heb.  vii.  17.    And 


Chrifl  the  "Bright  and  Morning  Stari  351 

as  Chrlfi  has  an  everlafling  priefthood,  he  is  a  con- 
tinual ground  of  hope  :  for,  in  this  charader  he  is 
a  furety  to  God  for  us,  to  ratify  the  new  covenant, 
and  to  take  efredual  care  that  ail  the  requirements 
be  anfwered.  He  never  dies  out  of  his  office,  as 
the  priells  under  the  law  did,  but  abides  torever  in 
the  execution  of  it ;  and  lo  he  has  a  never-failing 
priefthood,  which  cannot  pafs  away  from  him  to 
another :  but  he  continues  to  carry  it  on  at  his  fa- 
thers right  hand  in  heaven,  by  appearing  before 
him  as  a  priejl  upon  his  throne^  Zech.  vi.  13.  There 
he  ever  lives  to  make  intercefTion  for  us.  Having 
made  atonement  by  his  facrifice,  he  is  exalted  in  his 
human  nature,  and  perpetually  abides  in  the  highefl: 
dignity  and  authority  for  the  compleating  of  his 
office. — Having  purchafed  this  right,*  he  is  King 
forever,  and  fo  will  fecure  the  application  of  the 
benefits  of  his  purchafe  to  all  his  people.  For  he 
ficteth  King  and  head  over  all  things  for  that  end. 
He  (lands  at  the  right  hand  of  the  father,  ready  to 
plead  his  righteous  caufe,  and  the  caufe  of  his 
church  ;  and  is  lorever  able  and  ready  to  fubdue 
their  fpiritual  enemies,  to  rule  in  them,  and  reign 
over  them  ;  to  reftrain  and  conquer  all  his  and  their 
enemies. — Thele  offices  he  will  conftantly  exercife 
until  the  time  of  his  kingdom  and  patience  is  over. 
Herod  and  Pontius  Pilate,  arminians  and  antinomi- 

ans. 


35*  Chriji  the  Bright  and  Morning  Star, 

ans,  may  hate  his  charader  and  operations  in  the 
church  i  but  they  can  never  put  out  his  light. 
If  they  ftiould  be  permitted  for  a  feafon,  yet  here- 
after be  /hall  come  in  the  clouds  of  hea%ien  with  power 
and  great  glory.  The  clouds  will  then  be  his  cha- 
riot, his  pavilion,  and  his  throne.  He  will  then 
come  in  a  manner  agreeably  to  the  dignity  of  his 
pcrfon,  and  the  purpofes  of  his  coming.  And  e- 
ven  until  that  time,  the  more  his  enemies  fight,  the 
more  fenfibly  he  will  prevail. 

Use  I.  Learn  hence,  the  grace  and  kindnefs  of 
God,  manifefted  in  the  care  he  takes  of  his  church. 
We  are  in  a  dark  world,  and  furrounded  with  ma- 
ny difficulties  and  dangers  ;  we  have  abundance  of 
darknefs  in  our  fouls,  and  often  know  not  what 
courfe  to  (leer.  But  God  has  taken  care  of  us,  to 
give  us  the  morning  Oar  to  fteer  by.  And  the  light 
of  this  ftar  is  fufficient  to  guide  and  encourage  us, 
as  a  mean,  to  carry  us  along  in  this  world  of  dark- 
nefs and  dangers.  If  we  are  bound  heaven-ward, 
there  is  no  (leering  the  right  courfe  without  him  : 
but  if  we  follow  his  guidance,  we  (hall  not  abide  in 
darknefs.  There  is  lufficient  light  in  this  morning 
flar  to  (leer  by,  to  avoid  rocks  and  quirkfands  : 
light  enough  to  make  us  (ledfaft  in  the  faith  of  the 
gofpel  i  light  and  grace  enough  to  make  us  upright 
in  heart,  and  ftedtaft  in  holy  living, 

ir. 


Chriji  the  Bright  and  Aforning  Star.  355 

II.    Learn  hence,  they  are  happy  who  follow 
the  Lord  Jefus  Chrift ;  for  they  follow  the  true 
light,  the  bright  and  morning  ftar.     He  is  the  day- 
ftar  from  on  high,  and  when  he  arifes  in  their  fouls, 
and  fends  forth  his  light,  it  will  difTipate  all  obfcuri- 
ty  or  doubt,  fo  far  as  is  neceffary.     When  we  fol- 
low Chrift,  we  follow  the  true  light :  he  came  to  be 
a  light  to  the  gentiles,  and  if  we  come  to  him,  we 
may  fee  the  light.     There  is  fufficient  encourage* 
ment  to  come  to  him,   as  a  guiding,  quickening, 
refrefliing  light.     To  whom  fliould  we  look  but 
unto  him  ?    Which  way   (hould  we  turn  our  eyes 
but  to  the  light  ?    We  partake  of  the  fun*s  light, 
and  fee  and  admire  the  morning  ftar  ;    and  fo  we 
may  of  the  grace  of  Chrift,  without  money,  and 
without  price.     If  we  keep  clofe  to  Chrift,  if  we 
have  our  eye  fixed  on  this  Morning  Star,  and  mind 
our  duty,  and  his  revealed  will,  we  fhall  not  ftum- 
ble,  but  go  on  our   way  rejoicing.     It  is  becaufe 
men  walk  in  the  way  of  their  own  heart,  and  the 
fight  of  their  own  eyes,  that  they  tremble  and 
ilumble; 

III.  Those  juftly  and  miferably  psrifh  for  ever,' 

who  having  the  light   of  the  morning  ftar,    will 

not  follow  him.     It  is  a  blefTed  and  invaluable  pri- 

yiledge  to  enjoy  the  light  of  the  goipei,  much  grea- 

W  w  ter 


354  Chrlji  thi  Bright  and  Morning  Star, 

ter  than  the  light  of  the  fun  and  ftars  of  heaven.  The 
reality  Sc  excellency  of  divine  things  are  brought  from 
under  the  veil  of  Mofcs,  and  the  myfteries  of  the 
gofpel  now  lie  open.     But  finners  mofl:  unworthily 
abule  and  defpife  this  benefit ;  they   wander  and 
Humble  as  in  the  dark,  and  are  void  of  true  peace, 
as  men  in  a  dark  pit.     The  way  they  fleer  leads  to 
utter  darknefs,  and  yet  their  cafe  and  mifery  is  not 
known  in  its  true  colours.     Though  Chrifl  offers 
them  a  remedy  for  all  their  maladies,  and  bring* 
light  to  fhew  them  their  cafe,  to  difpel  their  dark- 
refs,  to  dired:,  beautify,  and  comfort  them,  yet  they 
thoofe  darknefs  rather  than  light.     It  fuits  their  hearts 
to  live  in  darknefs,  and  to  fleer  by  guefs,  though 
rocks  and  quickfands  are  all  around  them.     But 
their  privileges  muft  bring  a  more  woful  condem- 
nation upon  them,  than  if  they  had  lived  in  heathen 
darknefs,  or  had  lived  under  the  darker  difpenfation 
of  Mofes,  Heb.  x.  28,  29.  To  continue  in  fin,  againfl 
the  light  and  law  of  Mofes,  was  an  heinous  oflrence, 
and  deferved  a  very  fore  punifhment ;  but  to  refufe 
the  light  of  the  gofpel,  and  fin  wilfully  under  it,  is 
far  more  heinous,   and  the  punifliment  mufl  be  far 
more  grievous ;  for  God  has  allotted  different  de- 
grees of  punifhments  unto  different  degrees  and 
aggravations  of  fin. 


Chrl/l  the  Bright  and  Morning  Star,  55^ 

IV.  Let  all  that  have  perceived  the  beauty,  en« 
joyed  the  pleafure  of  the  light  of  this  ftar,  and  had 
his  fpecial  condufl  and  influences,  be  excited  more 
9nd  more  to  look  unto  him.  He  is  not  only  the 
cfncient  caufe  of  our  firft  believing,  but  is  the  fin- 
ifher  and  the  conduftor  of  our  faith.  He  is 
gone  before,  and  calls  us  to  look,  and  follow  hard 
after  him.  O  let  us  look  forward,  be  continually 
looking  off  from  fm  and  felf,  and  the  allurements 
and  terrors  of  this  world,  and  from  every  thing  that 
would  pull  us  back  and  dilhearten  us.  Let  us  look 
to  the  Morning  Star,  to  the  incarnate  God,  the  fuf- 
fering  Saviour,  that  we  may  derive  ftrength  and 
beauty  from  him.  Let  us  follow  his  mofl:  perfect 
pattern  in  every  grace  and  virtue,  in  all  the  fruits 
of  love  and  holinefs. '  Let  us  look  to  him  to  in- 
creafe,  carry  on,  and  perfed  our  faith,  ?nd  at  length 
to  crown  it  with  all  its  blefTed  fruits  and  efftifls. 

O  that  this  might  be  the  bufinefs  of  every  day, 
of  every  fabbath  day,  and  emphatically  the  bufinefs 
of  every  facrament  day.  Jri/e,  Jbine,  for  thy  light 
is  come,  and  the  glory  of  the  Lord  is  rifen  upon  thee. 
The  Redeemer  is  come  to  Zion  •,  the  day-ftar  is  ri- 
fen, and  brings  light.  Chrift  is  the  fountain  of 
light,  he  is  'ifen  as  the  morning  lighr.  O  that  eve- 
jry  comniunicant  might  have  fome  token  for  good» 
SV  w  «  thaj. 


356  Chriji  the  Bright  and  Morning  Star. 

that  he  appears  for  us.  Though  darknefs  fhould 
cover  the  earth,  darknefs  that  may  be  felt  (hould 
overfpread  the  people,  yet,  O  that  thefe  communi- 
cants, minifters  and  others,  might  have  light  at  the 
fame  time  !  And  let  us  not  only  receive,  but  re- 
flefl  the  light  borrowed  from  the  morning  ftar. 
As  children  of  the  light,  we  mud  fhine  as  lights  in 
the  world.  If  the  morning  ftar  is  rifen,  and  we 
behold  its  beauty,  and  feel  its  gladdening  influen- 
ces, let  us,  not  only  with  our  lips,  but  in  our  lives, 
return  the  praife  to  his  glory. 

And  O  I  that  the  light  of  the  glorious  gofpel, 
that  light  which  difcovers  fo  much  of  God  and  his 
good  will  to  men,  might  fo  /hine  in  all  the  golden 
candlefticks,  and  this  in  particular,  as  to  invite  o- 
thers  to  come  and  join  themfelves  to  the  Lord,  that 
they  might  have  the  benefit,  and  feel  the  renewing, 
grateful  inPiUences  of  this  light.  O  that  the  beau- 
ties of  holiness  among  us,  might  be  a  powerful  at- 
tra6live  by  which  Chrift  fhall  have  a  willing  people 
brought  to  him  in  the  day  of  his  power.  O  that 
we  could  lift  up  our  eyes  round  about,  and  fee  them 
coming,  fee  the  fields  already  white  to  the  harveft  ! 
The  light  of  holinefs  and  righteoufnefs  Ihining  in 
our  life  and  converfation,  the  light  of  love,  unity 
and  goodnefs,  is  the  way  to  bring  forward  the  light 

of 


Chrtjl  the  Bright  and  Morning  Star,  357 

of  that  glory  which  will  be  feen  in  the  latter  day. 
This  may  bring  in  favages  to  the  fame  family,  to 
fubmit  to  the  laws  of  the  fame  kingdom,  and  put 
themlelves  under  the  tuition  ot  it. 

And  thefe  things  would  greatly  increafe  the  plea- 
fure  and  honor  of  communion  feafons,  and  exalt  the 
name  of  him,  who,  as  morning  ftar,  is  the  forerun- 
ner of  eternal  day.     That  day  is  at  hand,  and  a 
glorious  day  it  will  be  to  them  that  are  prepared  for 
it :    a  day,  in  which  God  will  rain  fire  and  brim- 
ftone,  and  an  horrible  temped  upon  the  wicked ; 
but  a  fair  and  bright  day,  and  reviving  as  the  ri- 
fing  fun  to  the  godly.     Oh!  his  fecond  coming  will 
be  a  glorious  fun-rifing,  in  which  the  upright  fhall 
have  dominion.     Let  us  wait  for  it,  more  than  they 
that  wait  for  the  morning.     Let  us  look  up,  and 
look  forward  to  that  day,  when  at  the  communion 
table.     This  will  be  the  way  to  engage  our  hearts, 
with  the  mod  profound  reverence  and  humility,  to 
join  the  angels  and  twenty  four  elders  about  the 
throne,  faying,  worthy  is  the  Lamh  that  ivas  Jiain  to 
receive -power,  mid  wifdom,  and  Jlrengtb^  and  honor  .^  and 
glory  and  blejfing,  AMEN. 


SERMON 


SERMON  XVII. 

God^s  Difpenfations^  at   timeSy 
unjearchabk. 

ZECHARIAH      XIV.    6. 

j^nd  it  jhall  cdme  to  pafs  in  that  day^ 
that  the  light  Jhall  not  be  clear ^  nor 
dark, 

yii^W^  E  R  H  A  P  S  Divines  have  not  more 
1^  P  ^  different  fenti meats  about  any  portion  of 
^^S^M  fcripture,  than  this  now  read  unto  you, 
together  v/ith  its  context.  It  is  very  certain  by  the 
phrafe  in  that  day,  the  prophet  points  at  a  particu- 
lar time  ;  and  by  his  laying  it  will  be  a  day  that 
(hall  be  neither  clear  nor  dark,  he  fpeaks  of  fome 
time  tliat  fiiould  be  very  remarkable.  Some  lup- 
,|5,ofc  it  refers  to  a  time  of  great  c^ilamity  among  the 


God's  Difptnfatiens,  at  tlmeSy  Unfearchahle*  355 

Jews,  when  Antiochus  befieged  Jerufalem,  took  it 
by  ftcrm,  flew  eighty  thouland  in  three  days,  took 
forty  thoufand  prifoners,  and  fold  as  many  more.- 
But  fuch  a  time  of  diftrefs  could  not  be  called  a 
day  that  was  neither  clear  nor  dark,  for  the  light  of 
that  day  was  terrible  darknefs,  thick  darknefs,  dark- 
nefs  that  might  be  felt.     Others  fuppofe  it  refers  to 
the  ftate  of  the  primitive  church,  in   which  there 
was  not  a  clear  knowledge  of  the  do(flrines  of  chri- 
ilianity,  nor  a  total  ignorance  of  them  ;  for  there 
were  many  herefics  in  that  day,  and  many  continu- 
ed in  their  infidelity,  and  the  light  ot  the  gofpel 
was  greatly  clouded  thereby.     Others  iuppofe  it  re« 
fers  -to  the  end  of  the  world,   and  thefe  render  it, 
<*  there  (hall  not  be  light  '*   and  they  fuppofe  the 
word   tranflated  ckar^  means  precious,  dear,  &c. 
And  as  fun,  moon,  and  ftars  are  very  dear  to  the 
inhabitants  of  this    world,  thofe  luminaries  fhall 
ceale  to  fiiine  and  afford  their  benign  influences,  ac- 
cording to  2.  Pet.  iii.  10.     The  day  of  the  Lord  will 
come  as  a  thief  in  the  night,  in  the  which  the  heavens 
Jhall  pafs  away  with  a  great  noife^  and  the  elements 
Jhall  melt  with  fervent  heat ;  the  earth  alfo,  and  the 
works  that  are  therein  fhall  he  burnt  up.     The  day 
when  God  fliall  fold  up  the  heavens  as  a  vefture, 
and  they  fhall  be  changed. 

But 


36d  God's  Difpenfat'ms,  at  times,  unfearchahU, 

But,  leaving  thefe  different  interpretations  to  the 
curious,  I  think  the  prophet  aims  at  the  changino-, 
mixed  ftate  of  things  refpedling  the  church,  at  any 
period  of  time  whatever,  efpecially  at  thofe  difpen- 
fations  that  are  the  leaft  explicable  by  men.     For 
one  while  God  is  reprefented  as  gathering  all  nations 
againfi:  Jerufalem  to  battle :  and  prefently  he  chan- 
ges the  fcene,  goes  torth,  and  fights  againfi  thefe  na- 
tions,  as  he  fought  againfi   the  enemies  of   the 
church  aforetime.     And  as  it  has  been,  foit  is,  and 
will  be.     The  flate  of  the  church,  and  of  believers, 
is  a  changing,   mixed   Hate,   and  fometimes  divine 
difpenfations   towards   God's  people  are  fuch  as  no 
man  can  fully  unfold.     The  light  is  neither  clear  nor 
dark ;  neither  perfed  peace,  nor  conflant  trouble  ; 
neither  dark  night,  nor  clear  funfhine.     Though 
there  is  a  divine  harmony  in  events,  yet  they  are  not 
luliy  underflood  by  thofe  to  whom  they  happen  -, 
they  do  not  fee  what  God  is  about  in  them.    Hence 

We  may  gather  this  truth,  viz.  Divine  difpen- 
fations towards  the  church,  and  towards  particular 
chriflians,  are  many  times  inexplicable. 

The  light  is  neither  clear,  nor  dark.  We  are  called 
to  obferve  the  divine  government,  but  when  we 
view  it,  there  appears  fuch  a  mixture  of  light  and 

darknefs 


Ccd's  DifpenJationSf  at  times,  unfeanhable,  361 

darknels,  that  we  are  non-plus'd,  and  know  nut 
what  to  (ay  or  what  to  conclude.  How  could  Abra- 
ham, at  the  time,   underftand  his  being  cal'ed  to 
take  his  Ton,  his  only   fon  Ilaac,  whom  he  loved, 
and  ofFdf  him  for  a  burnt  offering  ?    It  feemed  di- 
redly  againft  the  law  of  God  forbidding  murder, 
inconfiftent  with  natural  aifcdion  to  his  {on,  and  in- 
confiftent  with  God*s  promife,  that  in  Ifaac  his  feed 
fhould  he  called.     How  inexplicable  are  thefe  difn- 
culties,  by  the  dint  of  reafon  !   He  could  not  difpure 
the  command  of  God,  nor  could  he  fee  how  the 
promife  fhould  be  made  good,  or  he  fiiould  be  free 
from  the  guilt  of  the  moft  unnatural  murder.     So 
who  could  have  thought  of  the  defigns  of'  provi- 
dence in  bringing  Efther  to  be  queen  ?    Had  fhe 
been  recommended  to   Ahafuerus  for  a  wife,  he 
would,  no  doubt,  have  reje<fled  the  motion  wicK 
difdain,  as  fhe  was  a  Jewefs,  and  one  of  the  daugh- 
ters of  the  captivity.     But  providence  over-rulf  J  [o 
as  to  bring  her  in  unto  the  king,  andGoddifpof-d  his 
heart  to  take  her  to  wife ;  but  who  then  though:  it 
was  hecaufe  the  Lord  loved  his  people,  and  defi^^ned  \i 
for  the  prefervation  of  the  church  ?     And  who 
could   have  thought  that   Saul's  inveterate  enmity 
and  rage  againft  the  chriftian  religion,  Ihould  prove 
the  occafion  of  God's  meeting  him  with  a  remark- 
able converfion  \  One  would  be  apt  to  think,  w'l,  a 


362  God's  Difpenfatiom^  at  times j  unfearckable. 

God  faw  his  venemous  fpirit,  breathing  death  to  the 
chriftians  that  had  fled  from  perfecution,  he  would 
have  laid,  *Met  him  alone  until  his  iniquity  is  f u  1 : " 
but,  in  the  very  time  v/hen  his  enmity  boiled  outra- 
geoufly,  he  flopped  him  in  the  way,  and  Chrift  ap- 
peared in   his  glory  and  with  his  grace  unto  him* 
Upon  this,  no  doubr,  he  m'ght  think  that  hencefor- 
ward he  fhould  enjoy  a  fcene  of  undifturbed  repofe-, 
but  inftead  of  this,  he  enters  upon  a  new  warfare, 
not  only  from  within,   but  from  without — he  be- 
comes a  very  great  fufferer  for  Chrift,  frequent  im- 
prifonments,   and  often  in  the  dungeon  of  death. 
Perhaps  fcatce  a  year  after  his  converfion,  without 
lufFering  fome  hardfliips  or  other  for  his  religion. 
Wherever  he  went,  whether  by  land  or  water,  he 
was  in  perils,  expofed  to  perils  of  all  forts.     And  is 
not  fuch  a  difpenfation  very  myfterious  ?    The  pro- 
mifes  of  ti'.e  gofpel  re]ate  to  the  life  that  now  is,  as 
well  as  that  which  is  to  come.     Und&r  the  old  tefta- 
rrentjthe  promifes  were  moftly  of  temporal  bleflings. 
Was  it  not  therefore  fo  much  the  more  perplexing 
to  him  that  had  been  trained  up  in  that  religion,  as 
foon  as  he  was  corwerted,  to  enter  upon  a  fcene  of 
luflTerings  for  Chrii\  ?    But  fo  it  has  been,  and  fo  it 
will  many  times  be,  that  the  difpenfations  of  God 
are  unfearchable. .  God's  wavs  towards  his  people 
are  like  the  deep  waters,  which  cannot  be  fathomed, 

like 


« 


God's  Dlfpenfations^  at  times,  unfearchabh,  363; 

like  the  way  of  a  fliip  in  the  lea,  which  cannot  bs 
tracked  j  To  that  the  moft  we  can  fay  is  what  the 
Ptalmift  has  faid  before  us,  Thy  way  is  in  the  fea^ 
and  thy  path  is  in  deep  waters^  and  thy  footjleps  are  not 
known.  Yet 

We  may  condefcend  upon  fome  particulars  now 
we  are  entered  upon  the  fubjed,  and  confider  two  or 
three  things  efpecially  :  one  is,  feme  of  thofe  di'pen- 
fations  which  appear  unfearchable,  or  in  which  the 
light  is  neither  clear,  nor  dark.  And  the  other  is, 
wherein,  and  wherefore  divine  difpenfations  to- 
wards God's  people  are  neither  clear,  nor  darlc. 

I.  Consider  feme  of  thofe  difpenfations  tow- 
ards God's  people,  which  appear  unfearchable ;  or 
which  are  fo  variable  and  mixed,  that  the  light  is 
neither  clear,  nor  dark,  And  here 

I.  When  there  is  a  feeming  contradidion  be- 
tween the  promife  of  God's  word,  and  the  dealing* 
of  his  providence.  This  has  often  been  the  cafe  with 
the  church,  and  with  particular  faints  in  it.  When 
God  has  promifed  fome  great  falvation  to  his  peo- 
ple, the  firft  ftep  towards  it  has  appeared  to  be  a 
ftep  backwards.  Did  not  the  Lord  fend  Mofes  t  j 
ihe  Ifraelices  when  they  were  in  Egypt,  faying,  / 


364  God's  DifpenJbtionSi  at  times,  unfearchahle, 

'will  brrng  you  up  out  of  the  cffiioiions  of  Egypt^  into  a 
land  flo-jcing  with  milk  and  honey  ?  But  when  Pharaoh 
Was  dcfired  to  let  them  go,  he  anfwered  them  rough- 
ly, ordered  Mofcs  and  Aaron  to  get  to  their  bur- 
dens, and  required  the  ufual  tale  of  brick  from  the 
people,  without  the  ufual  allowance  of  draw,  in  or- 
der, no  doubr,  to  break  their  fpiriis  with  hard  la- 
bor, 'or  have  them  expofed  to  punifhment.  This 
was  a  difpenfation  fo  contrary  to  the  happy  tidings 
that  God  had  fent  them,  that  Mofes  himfelf  could 
not  fee  through  it,  and  therefore  he  returned  to  the 
Lord,  and  expoftulated  the  cafe  with  him,  and  faid, 
Lord^  wherefore  haft  thou  Jo  evil  entreated  this  people  f 
V/hy  is  it  that  thou  h of i  fent  me  ?  q.  d.  Is  this  the  pro- 
mifed  deliverance  of  ihy  people  ?  How  fhall  I  re- 
concile this  difpenfation  with  the  commifTion  thou 
gaveft  me  ?  Is  this  God's  comang  down  to  deliver 
Ifrael  ?  Mud  I,  who  hoped  to  be  a  blefiing,  become 
a  fc^'Urge  to  them  ?  And  fo  when  God  is  coming 
out  in  ways  of  mercy  and  falvation  to  particular 
perfons,  the  methods  he  takes  to  bring  it  about, 
may  feem  quite  contrary  thereto,  and  they  may  be 
ready  to  fay  his  mercy  is  clean  gone,  and  he  has 
forgot  to  be  gracious.  Their  corruptions  may 
hence  take  occafion  to  rife,  and  fay  with  the  prophet 
Jeremiah,  O  Lordy  thou  hafl  deceived  me^  and  I  was 
deceived.     It  may  be  they  are  upon  fome  important 

errand. 


Go^s  Dlfpenfatlons^  at  times,  unfearchahk.  365 

errand,  and  apprehend  that  God  fent  them,  and  pro- 
mifed  to  put  words  into  their  mouth,  and  to  enable 
them  to  pull  down  fin,  and  to  build  up  and  to  plant. 
But  they  meet  with  fad  difappointments  and  fufFer- 
ings,  inftead  of  fuccefs  and  prorperity;  Will  they 
not  be  ready  to  fay,  Lord,  thou  haft  fent  me,  and 
encouraged  me  that  I  ih  )uld  have  fuccefs  in  this 
great  undertaking  :  why  then  doft  thou  not  ftand 
by  me  in  it  ?  Thus  the  church,  and  fo  pariicular 
faints  may  feem  to  themfelves  on  the  brink  of  ruin, 
at  a  time  vvhen  they  expefled,  according  to  the 
word  of  God,  that  falvation  was  at  the  door.  And 
fuch  encouragements  and  difappointments  coming 
one  after  another,  renders  the  light  neither  clear,  nor 
dark.  Faith  is  apt  to  fliake  at  fuch  a  time,  and  the 
hearts  of  chriftians  will  tremble.  The  word  of 
the  Lord  is  lure,  it  is  a  tried  word,  but  he  clothes 
himfelf  with  darknefs  in  the  dilpenfations  of  his 
providence. 

2,  When  the  church  and  particular  chriftians 
be  moft  engaged  for  the  caufe  of  Chrift,  their  en- 
deavors are  attended  with  great  dilappointments. 
This  is  often  the  cafe  ;  people  have  been  greatly  en- 
gaged, and  the  power  of  divine  grace  has  been  ve:y 
confpicuous  among  them,  and  all  their  religious  af- 
fairs are  in  a  good  p..fture,  but  the  Lord  permits 

fome 


356  God's  Difpenfatlons,  at  tlmes^  unfearchabU. 

fome  perfidious  Sennacheribs  to  pour  in  an  army  of 
proud  boafters  upon  them,  and  to  fpread  a  dark 
cloud  over  all  the  glory.     Thu^  when  Luther  and 
others  broke  off  from  the  romifh  church,  and  zea« 
loufly  engaged   for  a  reformation,  and  things  ap- 
peared very  encouraging,  prelently  there  rofe  up 
fome  that  murmured,  ftirred  up  ftrife,  run  Into  lib- 
ertinifm  and  other  corrupt  principles,  until  their  re- 
ligion became  mere  phrenzy,  and  they  turned  true 
chriftianity  out  of  their  whole  fcheme  :    and  that 
was  the  reafon  why  Luther  called  them  Devils,  pof- 
fefTiid   wich  worfe   devils.      And   fo  the  reforma- 
tion in  the  days  of  Edward  the  fixth,  the  young 
Jofiah  of  his  time  :    notwithftanding  his  pious  zeal 
in  demolifliing  the  old  feats  of  Idolatry,  and  pro- 
moting the  pure  worfhip  of  God,  yet,  all  the  hope- 
ful appearance  foon  vanifhed  away  when  queen  Ma- 
ry got  the  government  into  her  hands.     And  it  has 
generally  been  fo,  when  God  has  engaged  the  hearts 
of  his  faints  to  encourage  and  promote  a  work  of 
his  grace  among  a  people,  it  foon  meets  with  fome 
remarkable  hindrance.     We  may  well  fay,  in  luch 
a  cafe,  with  the  prophet  Ezekiel,  concerning  the 
wheels,  and  their  appearance  and  work  was  as  it  were^ 
A  wheel  within  a  wheel.     The  difpofals  of  provi- 
dence, in  fuch  cafes,  feem  to  us  intricate,  perplexed, 
and  unaccountable,  though  they  have  bqen  wifely 

ordered. 


€od''s  DlfpenJ'atms,  at  times,  unfearchable,  ^(>y 

Ordered  for  the  beft.     When  we  go  about  to  com- 
pafs  the  circle  of  providence,  we  may  well  be  (truck 
with  amazement,  and  cry,  O  the  hetghtb  and  the  depth 
of  bis  counfels !  If  prophets  and  apoftles  wondered, 
well  may  we.     And  yet,  what  think  ye  ot  Zerub- 
babel  ?  The  prophet  Zechariah  had  a  very  comfor- 
table vifion  for  the  people  of  God,  that  their  temple 
fhould  be  rebuilt,  and  their  city  repleniflied,  and 
that  the  hands  of  Zerubbabel  fhould  lay  the  foun- 
dation and  the  top   ftone.      But  pr^lently  upon  it, 
role  up  fraud,  violence  and  facrilege,  which  is  the 
word  of  fraud.     So  when  multitudes  were  conver- 
ted by  the  apoflles,  and  the  chriftian  church  begaa 
to  flourifh,  to  take  root  and  fpring  up,  and  converts 
flouriihsd  like  the  morning  dew.     Philip's  miniftry 
did  wonders ;   he  broke  the  power  of  fatan,  cured 
a  diftempered  world,  and  the  people  with  one  accord 
gave  heed  to  the  things  which  he  fpake.     But  in  a  lit- 
tle time,  they  who  fliould  have  been  engaged  in 
promoting  the  common  caufe  of  chriflianity,  were 
engaged  in  diftentions,  intrigues,  and  party  differ- 
ences, until  they  parted  one  from  another :  and  the 
church  foon  fwarmed  with  falfe  apoflles^  deceitful 
workers^    transforming  themfelves  into  the  apojlles  of 
Chriji.    'Now,  in  fuch  cafes  as  thefe,  do  not  the  dif- 
penfations  of  divine  providence  feem  very  much 
mixed  and  intricate  ?    After  hopeful  beginnings, 

and 


368  God*s  Dlfpenfations^  at  tlmeSy  nnfearchabU, 

and  great  profpccfls  of  chriftianity  bearing  all  before 
it,  is  it  not  ftrange  that  God  fhould  permit  men  in 
difguile  to  rife  up  and  undermine  the  kingdom  of 
Chrift  ? 

5.  When  times  of  great  light  and  grace  are 
clolely  followed  with  great  darknefs  and  diftrefs. 
Would  it  not  feem  very  ftrange  if  God  fhould  pour 
out  Viis  fpirit  for  the  awakening  and  reformation  of 
multitudes  in  aiand,  and  for  the  faving  converfion 
of  many  here  and  there,  if  he  fhould  greatly  encou- 
rage miniflers  in  their  work»  by  obferving  the  good 
fruit  of  their  labors,  and  prefently  follow  the  fame 
with  defolation  and  iome  fignal  calamity  ?  An  in- 
ftance  like  this  might  be  given  from  the  hiflory  of 
y  God's  grace  in  Ireland,  and  the  dreadful  cloud  that 
followed  it.  Mr.  Fleming  fpeaks  of  the  moft  re- 
markable out-pouring  of  the  Spirit  there,  that  ever 
had  been  fmce  the  days  of  the  apoflles,  which 
was  followed  by  the  moft  cruel  Irifh  mafTacre, 
wherein  one  hundred  and  fifty  thoufand  proteflants 
were  butchered  in  one  day.  And  at  other  times, 
men  may  put  on  the  fair  face  of  religion,  and  pro- 
fefs  to  be  zealous  promoters  of  a  work  of  God, 
while  they  only  wait  tor  an  opportunity  to  fetch  a 
home  thruft  againfl  thofe  that  bear  a  faithful  tefti- 
mony  againfl  their  fins,  Who  ever  made  a  great- 
er 


Ood*s  D'ifpen/atlons,  at  times,  wifearchahk.  36() 

er  (hew  of  piety   and  devotion  •,  who  ever  more 
zealous  for  the  torm  of  godlinefs,  more  frequent  ia 
calling  fafts  and  foiemn  afTemblies,  than  the  people 
in  Jeremiah's  time  ?    Yea,  who  more  affeded  with 
the  word  when  it  was  read  unto  them  ?    They  heard 
all  the  words,  and  were  fore  afraid  -,  both  one  and 
another :  even  the  princes  locked  one  upon  another,  not 
knowing  what  to  do.     But  prefently  the  king  cut 
the  roll  in  pieces  and  burnt  it  in  the  fire.     They 
alfo  brought  in  a  falfe  accufation  againfl:  Jeremiah, 
and  with  that  they  took  him  and  cad  him  .nto  pri- 
fon,  thruft  him  into  a  dark  and  cold,  damp  and  dir- 
ty dungeon,  and  by  that  means  brought  ihemfelves 
into  a  greater  confufion  and  confternation  than  ever. 
But  fuppofe  the  reality  of  true  religion  in  heart  and 
life,  and  great  comforts  with  if,  yet  how  foon  may 
this  be  followed  with  diftrefs  and  darknefs  ?  Confi- 
der  how  Chrift  encouraged  and  comforted  his  di(ci- 
ples,  promiled  his  holy  fpirit  to  convince  and  in- 
ftrud  the  world,  to  glorify  him  by  what  he  ihould 
communicate  of  and  from  him,  alfo  to  increafe  their 
knowledge,  fucceed  their  prayers  and  endeavors,' 
But  then  he  tells  them  that  they  fhould  be  prefently 
fcattered  one  from  another,  and  deferted  of  him  too ; 
he  would  leave  them,  and  they  would  leave  him, 
through  fear  of*  fuffering.     Now,  was  not  this  a 
dav  that  was  neither  clear,  nor  dark  j  a  difpenfation 
Yy         >  thac 


3/0  God's  Difpenfatiom^  at  times,  unfearchabk, 

that  is  truly  intricate  and  unfearchable  ;  that  after 
fuch  great  grace  and  light,  there  (hould  great  datk- 
nefs  immediate]/  follow  it  ?  And  fo  particular 
churches  may  fhare  the  fame  fate.  What  fays  he 
who  walks  in  the  midft  of  the  golden  candleflicks, 
to  the  church  of  Ephefus  ?  I  know  thy  "juorks^  and 
thy  labcr  and  diligence  in  yny  caufe  -,  and  thy  patience, 
end  how  thou  can  (I  not  hear  them  which  are  evil  j  and 
thou  haji  ttied  them  which  fay  they  are  apojlles  and  are 
not,  but  they  are  falfe  teachers,  and  therefore  thou  hafi 
found  thi:n  liars  •,  and  haJi  borne  and  had  pathnce  with 
thine  C7wnies,  and  for  my  name's  fake  haf  thou  labored, 
and  haft  not  fainted.  Yet,  what  a  r(;buke  is  given 
to  this  eminent  church  ?  Neverthelefs,  I  have  feme- 
what  againjl  thee,  becaufe  thou  hafi  left  thy  firjl  love : 
thou  art  decayed  and  declined  in'  thy  firft  love,  and 
art  greatly  under  the  influence  ot  carnal  motives, 
and  doft  not  honor  me  by  any  upright  and  faithful 
cor.dudl  as  formerly  Remember  therefore  from  whence 
thou  art  fallen,  and  repent,  and  do  thy  frfi  works,  or 
elfe  I  will  come  unto  thee  quickly,  and  will  remove  thy 
candlefiick  out  of  his  place,  except  thou  repent.  "When 
a  church  has  been  diftinguifhed  by  the  grace  of 
God,  as  Ephefus  was,  to  have  fallen  away,  and,  as 
it  were,  to  force  Chrift  to  come  out  in  a  way  of 
judgment  againP  them  ;  yea,  to  come  fuddenly  and 
furprizingly  upon  them-,  what  could  fuch  a  church 

do, 


Qod^s  DlfpenfatlonSy  at  times,  unfearchable.  371 

do,  or  think  ?  We  may  well  fuppbfe  the  mixed  and 
changing  fcene  would  be  furprizing,  and  very  un- 
accountable to  them. 

4.  When  the  wicked  devour  the  righteous. 
One  would  be  ready  co  think  it  fhould  go  well  with 
the  righteous,  and  they  (hould  always  eat  the  tru't 
ot  their  doings,  and  that  riches  and  honor  fhould 
be  with  them,  and  in  their  houfes  fliould  be  much 
treafijre.  Yet  we  find  the  cafe  very  often  quite 
otherwifl%  when  the  wicked  Spring  as  the  grajs,  and 
when  the  workers  of  iniquily  do  fiourifh,  in  pomp  and 
power,  and  outward  profperity  ;  when  they  fucceed 
in  their  enterprizes,  as  if  they  were  God's  peculiar 
favorites.  This  David  takes  notice  of  in  his  day  : 
/  have  feen^  faid  he,  the  wicked  in  great  power ;  and 
Spreading  himfelf  like  a  green  bay -tree.  They  may 
carry  all  before  ihem  with  an  high  hand,  and  feem 
to  be  firmly  fixed,  and  finely  flourilhlng,  and  make 
a  fhevv  of  religion  too,  while  the  truly  humble  fouls 
are  poor,  and  opprtffcd  of  their  neighbours.  The 
rich  may  be  permitted  to  take  away  from  thofe  to 
whom  they  fhould  give  -,  to  fqueeze  thofe  whom 
they  know  cannot  right  themfelves  ;  yea,  they  may 
take  pride  and  pleafure  in  trampling  upon  the  weak, 
and  impoverifhing  thofe  v/ho  are  poor  already.  Or 
God  may  permit  men  to  grow  rich  hy  robbing  the 
Y  y  2  hireling 

\ 


2^^  God's  Difpenfjtionsy  at  tlmcs^  unfearchable. 

hireling  of  his  wages -y  by  holding  back  part,  or  not 
paying  at  the  time  agreed  upon  •,  and  To  they  may 
incieare  by  opprefTing  ther  fellow  fervants, — by  not 
paying  their  jufl:  debts.  Thefe  feein  very  ftrange 
difpenfations  towards  the  righteous  and  the  wicked, 
and  were  a  ftrong  temptation  to  the  pfalmift  :  he 
was  almofc  ready  to  think  that  the  childr'en  of  God 
^vere  no  happier  than  the  wicked.  By  luch  difpen- 
fations he  was  tempted  to  quit  his  religion,  and  give 
up  all  expe(5tations  of  benefit  by  it.  And  who  can 
account  for  fuch  dark  difpenfations  as  thefe,  when 
ihey  fee  the  ungodly  fhare  the  lead  in  the  troubles 
and  calamities  of  this  life,  and  h^ve  the  grea  eft; 
fhare  in  its  comforts  ?  We  are  ready  to  fay,  it  "pro- 
fits a  man  nothings  if  he  fhoidd  delight  himfelf  in  God, 
The  workers  of  iniquity  increafe  in  wealth  and  ho- 
nor in  the  world,  and  the  hands  of  the  godly  are 
weakened  in  their  godlinefs.  Such  a  fcene  as  this 
is  ib  exceeding  dark  and  myfterious,  that,  although 
it  is  common,  yet  many  good  men  have  been  ftum- 
bled  ac  it ;  they  have  been  ready  to  think  it  would 
warrant  them  to  call  the  proud  happy,  though  in 
reality,  their  pride  and  profperity  is  but  a  preface  to 
their  fall. 

5.    When    the  grand   adverfary  is  fufFered   to 
CGunierfeic  grace,  and  widi  fo  much  exadlncfs  in 

times 


God's  Difpenjatlom,  at  times,  unfearchabU.  373 

in  times  of  reformation,  that  fome  chriftians  do  not 
fee  the  diflference  between  his  counterfeits,  and  fav- 
ing  grace.  That  this  is  faft,  is  evident  from  fcrip- 
ture  and  obfervation.  In  the  apofties  day,  when 
the  dofbrine  of  juftification  by  an  imputed  righre- 
cufnefs  only,  was  preached  and  received,  and  many 
were  converted,  and  rejoiced  in  that  way  with  an 
holy  joy :  others  alfo  had  their  religious  frames 
iull  as  high  under  a  very  different  motive.  The 
former  rejoiced  becaufe  God  was  glorified  in  the 
falvarion  of  finners,  in  a  way  that  excluded  boaft- 
ing  and  fubdued  fin  :  the  latter  rejoiced  that  Chrifl: 
was  their  Saviour,  and  they  might  continue  in  fin. 
And  fo  antinomianifm  has  fprung  up  from  time  to 
lime  in  the  mod  remarkable  reformations,  and 
made  the  greateft  fiiew  of  religious  frames  and  af- 
fedions,  to  the  great  hindrance  of  real  chriftianity. 
Hence  perfons  of  glaring  immorality,  fuch  as  the 
unfaithful,  the  intemperate,  the  proud  and  contenti- 
ous, and  whifperers  and  backbiters,  are  voted  for 
eminent  chriftians.  Why  ?  Becaufe  at  every  re- 
turning feafon,  their  religious  affections  run  high  ; 
and  befides,  they  generally  talk  about  religion  the 
moft  ot  any  perfons,  and  will  exceed  fome  real 
chriftians  in  talking  upon  chriftian  experiences;  but 
they  are  the  people  that  praflically  defpife  the  letter 
of  the  Icripture,  aadfet  up  iq  vindicate  a  right  for  eve- 


374  God's  DiJ}enfat'ions,  at  times,  tinfearchable, 

ry  one  to  become  public  teachers  and  exhorters. 
Now,  is  it  not  an  inexplicable  difpenfation,  that  fa- 
tan  fhould  be  fuffered  fo  far  to  impofe  upon  the 
gouiy  by  falfe  afFcdions  of  hypocrites,  as  to  make 
sbem  receive  them  as  eminent  chriilians,  when  they 
declare  the  contrary  by  their  daily  conveilluion  ?  Re- 
ligious frames  will  ferve  with  lome  for  high  chrifti- 
anity,  inftead  of  the  ("jpreme  love  of  God,  fear  and 
jeverence  of  his  majcfty,  and  univerfal  obedience 
to  all  his  commands.  In  this  way  the  moft  awful 
errors  have  come  into  the  church,  exceeding  any 
other  way.  And  thele  errors  will  have  fuch  an  ef- 
ficacy to  ftir  up  high  frames,  looking  To  much  like 
■gracious  affcdions,  that,  if  it  were  poJJ:ble,  fatan 
would  hereby  deceive  the  very  ele£i.  Josephus 
fpeaks  of  fuch  in  former  times,  and  there  have  been 
more  or  lefs  of  them  m  all  remarkable  reformations, 
who  fee  up  for  the  moft  eminent  and  fpiritual ;  and 
ihefe  have  their  agents  and  emiffaries  bufy  in  all  pla- 
ces to  draw  the  people  after  them.  How  unac- 
countable is  fuch  a  difpenfation  as  this,  in,  and  up- 
on, eminent  revivals  of  a  work  of  grace  I  That  the 
devil  and  his  inllruments  (hould  fo  work  upon  the 
imagination,  and  work  up  the  heart  into  religious 
appearances,  as  to  deceive  poor  fouls.  Yea,  that 
the  deiufion  fhould  be  carried  fo  far,  not  only  to 

deceive  many  by  it,  but  would  fatally  Ui(^  finally 

deceive 


God's  Difpenfat'ions,  at  times,  tinfcarchahh,  375 

deceive  the  very  ele(5t,  were  they  not  kept  or  recov- 
ered by  the  power  of  efHcacious  grace.  So  when 
Mofes  wrought  miracles  for  the  conveifion  of  Pha- 
raoh, the  magicians  Itkevvife  wiih  their  inchantments 
caft  down  every  one  his  rod  ;  and  fo  God  fufftrrs  the 
lying  fpirir  to  do  ftrange  things  in  tin:ies  of  revival, 
to  bring  about  his  own  defigns. 

6.  It  feems  u  myflery  in  providence  that  fome 
men  of  great  underftanding  fhould  unite  with  felf- 
deceivers  in  oppofing  the  efficacy  of  the  gofpeJ. 
Men  ufually  run  into  one  of  two  extremes  in  their 
fentiments  about  the  doflrines  of  religion,  and  the 
efficacy  of  them  j  and  oftentimes  thole  extremes 
meet  in  oppcficion  to  true  religion.  I  believe  mofl: 
of  the  wife  and  learned  world  fet  up  all  their  fchemes 
for  acceptance  wich  God  upon  the  foundation  of  the 
works  of  the  law  -,  but  other  felf-deceivers  are  thofe 
evangelical  hypocrites,  who  profefs  the  higheft  ap- 
probation of  an  imputed  righteoufnefs,  and  are  fo 
afraid  of  the  law,  or  think  fo  meanly  of  it  as  not  to 
take  it  as  a  rule.  And  how  little  foever  thefe  two 
forts  of  perfons  value  one  another,  they  agree  in 
this  viz.  to  oppofe  the  real  efficacy  of  the  gofpel 
upon  the  heart.  This  ieems  to  be  a  flrange  thing, 
that  men  of  fagacity  and  genius,  as  many  of  both 
forts  be,  under  advantages  to  examine  into  things, 

ihould 


37  6  God's  DifpenfationSy  at  times,  unfearchahh. 

fhould  after  all,  {land  out  againft  Chrift.  Yet,  ^6 
it  is  commonly.  Not  many  wife  men  after  the  flefh^ 
not  many  mighty  are  called.  But  God  has  chofen  the 
weak  things  of  the  world  to  confound  the  things  which 
are  mighty  \  and  hafe  things  of  the  world,  and  things 
that  are  not,  to  bring  to  nought  things  that  are.  One 
would  be  apt  to  think  that  men  of  wifdom  and 
learning  might  underhand  and  engage  in  the  caufe 
of  Chrift  :  but  the  wifdom  of  the  world  is  enmity  with 
God;  and  therefore  Chrift  is  to  them  a  (lone  of 
Humbling,  and  rock  of  offence.  The  wile  philofo- 
phers  of  all  ages,  in  the  pale  of  the  chriftian  church, 
have  generally  miftook  the  way,  and  introduced  that 
moral  philolpphy  into  feminaries,  which  tends  to 
m'.flead  others :  they  do  not  teach  their  pupils  the 
humbling  way  of  the  golpel,  but  generally  lay  the 
foundation  of  all  true  virtue  and  religion  in  lelf-love: 
And  amidft  all  their  different  opinions,  and  piivafe 
differences,  they  have  generally  agreed,  fome  few  ex- 
cepted, to  rack  their  inventions  for  the  founding 
and  upholding  falfe  religion.  Surely  this  is  an  in- 
explicable difpenfation,  that  God  (hould  fuffer  moft 
of  the  great,  and  of  the  learned  part  of  the  world 
to  opprefs  and  defpife  his  own  caule. 

7.  It  is  a  myftery  in  providence  when  thofe  that 
have  teen  eminently  zealous  for  the  truth,  turn  with 

the 


God's  D'lfpenfatlomi  at  imeSy  unfearchahle ,  377 

the  times,  in  oppofition  thereto.  Some  that  wich 
great  zeal  have  contended  for  the  faith  once  deliv- 
ered to  the  faints,  and  have,  with  fervency,  beem 
promoting  the  caule  of  truth,  have  turned  about 
and  pulled  down  what  they  built  up.  Either  the 
plaufibility  of  feducers,  or  the  love  of  the  world, 
has  led  them  to  think  lightly  of  the  truth,  and  to 
fall  from  their  own  (ledfaftnefs.  From  burning 
zeal  for  the  great  truths  of  God's  word,  they  feem 
to  be  unhinged  and  unfettled  on  a  fudden,  and  know 
not  where  to  red,  bur,  hke  a  wave  of  the  fea,  are 
driven  with  the  wind  and  tofled.  Once  nothing 
would  do  but  the  (Iritfleft  adherence  to  thofe  truths 
which  the  world  hated  and  oppofed,  but  now  they 
do  not  love  to  hear  much  about  what  has  been  al- 
ways controverted,  and  will  be  controverted  by  men 
of  corrupt  minds,  and  which,  for  that  reafon,  mull: 
often  be  explained  and  vindicated.  Now,  whea 
this  is  the  cafe,  it  is  matter  of  great  tumbling,  and 
nothing  more  likt-ly  to  make  men  think  there  is  no 
truth  in  any  religion  at  all.  One  zeal(;us  per  fori 
that  fhifts  from  fide  to  fide,  feldom  falls  alone,  buc 
others  about  him  are,  like  children,  eafiiy  impofed 
upon,  carried  hither  and  thither,  like  clouds  in  the 
air,  with  fuch  doi^rines  as  have  no  truth  nor  folidity 
in  them.  Paul  tells  us  that  fuch  perlons  ufe  a  greac 
deal  of  devlifli  art  to  compafs  their  defigns,  Eph. 
Z  z  iv. 


378  God^s  D'lfpenfatlons,  at  times,  unfearchahh. 

iv.  14.  Their  zeal  is  a  difguife,  to  compafs  felfifh 
and  wicked  defigns,  covered  over  with  the  fpecious 
pretence  of  promoting  the  glory  ot  God.  Who, 
alas  !  can  unfold  this  myftery  of  provid:;nce,  that 
God  fhould  fuffer  thofe  that  appeared  the  moft  zea- 
lous for  the  truth  as  it  is  in  Chrift  Jefus,  to  whirl 
about,  and  become  as  zealous  for  error  I 

How  much  of  thefe  mixed  and  myfterious  pro- 
vidences of  God  may  be  feen  in  our  day,  is  for  us 
to  enquire.     There  are  moral  figns  of  the  times, 
by   which  wife  and  upright  men  may  make  moral 
prognoflications,  may  fo  far  underftand  the  methods 
of  providence,   as  from  thence  to  take  their  mea- 
fures,  £nd  to  know  what  llratl  ought  to  do.    It  has 
been  the  undoing  of  many,  that  they  will  not  dif- 
cern  and  attend  to  moral  figns,  efpecially  when  the 
kingdom  of  Chriil  has  a  dark  afpeft.     O  let  us  be 
attentive  to    difcover  and   underftand  the  times  ! 
Through  inattention  and  proud  felfifhnels,  men  will 
nor  hearken  and  diJcern ;  and  therefore  they  know 
not  their  ti?ne,  as  the  jijkes  taken  in  an  evil  net,  and  as 
the  birds  that   are  caught  in  the  fnare,  fo  are  the  fans 
cf  men  fnared  in  an  evil  time.    How  often  have  men 
found  their  bane,  where  they  expeffed  their  blifs ! 
Let  us  then  never  be  fecure,  efpecially  in  a  day  of 
myfterious  difpenfations  j  but  let  us  be  on  the  learch, 

leSl 


God^s  Difpenjations^  at  times y  unfcarchahk,  379 

kSl  JlrangerS  devour  our  Jlrength,  and  we  know  iC 


not. 


Ask  whether  fatan  is  not  remarkably  belliring 
himfelf  againfl:  the  church  ?  Whether  it  is  not 
manifeil  here,  and  elfewhere,  that  he  has  power  giv- 
en him,  to  inftil  prejudices  in  mens  minds  againfl: 
the  truth  ;  yea,  to  ftir  up  many  to  fpeak  lightly  of 
thofe  great  truths  which  they  have  profefTed  the 
fl:ri6le(t  regard  to  ?  And  what  may  we  judge  from 
thence  ?  Anf.  His  more  fecret  working  in  time 
part:  was  more  dangerous  than  thefe  open  and  out- 
rageous aflauks,  for,  now  all  true  chrillians  may  ipe 
him  clearly,  and  are  warned  hereby  to  make  ready  ; 
for  the  devil  is  come  down  in  great  wrath,  becaule 
he  knows  his  time  is  fhort.  He  is  now  comino: 
forth  with  his  utmoft  efforts  againft  the  church,  and 
will,  probably,  loon  afTemble  a  great  army  to  mar 
the  profperity  of  the  church  for  a  Ihort  time.  The 
greater  his  rage  is  againft;  the  Lord,  and  againfl  his 
anointed,  the  fooner  the  time  will  come,  when  Chrift 
will  put  him  under  his  feet. 

But  cannot  we  plainly  fee,  in  thefe  times,  thc^ 

mofl  hopeful  appearances  and  encouragements  of 

good,  flrangely  baffled,  and  ifTue  in  darknefs  ?  And 

^  not  this  a  lign  of  fome  near  approach  of  diftrefs  ? 

Zz  z  An^. 


380  God's  DIfpenfaiions,  at  timesy  unfeattchahle, 

Anf.  Ycs :  we  ff^e  the  truth  is  amazingly  deferted, 
and  many  are  falling  away,  and  falling  off  from  the 
caufe  of  Chrift,  and  embracing  falle  religion,  and 
erroneous  principles.  -  But  this  is  a  fign'that  help 
is  near  by.  When  Jerufalem's  troubles  were 
very  great,  God  promifed  to  plead  the  caufe  of  his 
people,  Ifa.  li.  22,  and  to  take  out  of  their  hand  the 
cup  of  trembling.  When  the  enemies  of  the  church 
have  got  to  the  height,  the  year  of  the  redeemed 
will.  come.  When  the  church  is  in  a  torfaken  con- 
dition, and  begins  to  fay  her  wound  is  incuiable, 
then  God  fays,  Jer.  xxx.  17,  /  will  refiore  health 
mitQ  thee,  and  I  will  heal  thee  of  thy  wounds^  becaufe 

ihey  called  thee  an  outcafi, 

« 

To  ciofe  this  difcourfe  :  it  mud  be  confeiTed  that 
the  prefent  appearance  of  things  is  very  mixed, 
and  many  providences  feem  to  be  evident  prelages 
of  a  dreadful  llorm  coming  upon  church  and  ftate. 
And  in  the  profped:  of  it,  we  have  realon  to  trem- 
ble for  fear  of  God,  and  ought  to  be  afraid  of  his 
judgments.  It  Ihould  touch  us  with  tender  concern, 
left  the  dark  cloud  fhould  burft  out  with  thunder 
and  ruin  upon  us.  But  then,  the  holy  fcripture  has 
made  a  ftrange  connexion  between  darknefs  and 
light,  times  of  diftrefs,  and  times  of  enlargement. 
When  God's  people  feem  to  be  on  the  brink  of  ru- 
in. 


God's  Dlfpenfitions,  at  t'tmesy  unfearchahle.  3^1 

in,  and  are  expeding  to  be  abandoned  and  rejefted 
as  reprobate  fiiver,  God  has  been  wont  to  avenge 
what  has  been  done  amifs  againft  his  people,  and 
to  bring  down  and  deftroy  their  enemies.  He  has 
been  wont  to  take  occafion,  from  fuch  remarkable 
difpenfations,  to  amend  what  he  finds  amifs  in  his 
church,  to  bring  his  people  unanimouQy  to  concur 
in  purifying  his  houfe,  to  bring  them  to  repentance, 
and  purge  out  the  old  leaven,  and  to  blcis  his  peo- 
ple with  peace,  Zeph.  iii.  8-^13. 


SERMON 


SERMON  XVIII/ 

Wherein    God'^s    Difpenfations^ 
are    unjearchabk. 

■V- 

Z  E  C  H  A  R  I  A  H      XIV.    6. 

/ind  it  Jhall  come  to  pafs  in  that  day^ 
that  the  light  Jhall  not  be  deary  nor 
dark* 


w  ^^ 


"W^^W^  E  have  already  fhewn  that  divine  dif- 
t^  penfations  towards  the  church  and  people 
VM  of  God  are  often  inexplicable,  or  fo  va- 
riable and  mixed,  that  the  light  is  neither  clear  nor 
dark.  And  further  we  have  obferved,  that  when 
there  is  a  feeming  contradidlion  between  promifes 
and  providences,  when  the  church  mofl:  engaged  in 
God's  caufe  meets  with  the  greateft  difappointnieDts* 

IV  hens 


Wherein  God's  Dtfpenfatkns^  are  unfearchable,         3^3 

when  times  of  great  light  and  grace,  are  clofely  fol- 
lowed with  great  darknefs  and  diftrefs,  when  the 
wicked  devour  the  righteous,  when  the  grand  adver- 
fary  is  permitted  to  counterfeit  grace  with  fo  much 
cxadtnefs  in  times  of  reformation,  that  chriftians 
Ihould  not  difcern  between  his  counterfeits  and  fav- 
ing  grace,  when  men  of  genius  and  great  penetra- 
tion fhould  unite  with  felf-deceivers  in  oppofing  the 
efficacy  of  the  gofpel,  and  when  thole  that  have 
been  eminently  zealous  for  the  truth,  turn  with  the 
times  in  oppofition  thereto:  When  either  of  thefe 
difpen rations  are  exercifed  toward  the  people  of 
God,  providence  feems  unfearchable,  fo  variable  and 
mixed  that  the  light  is  neither  clear,  nor  dark. 

ir.  We  come  now  to  conlider  wherein,  or  oii 
what  account  fuch  divine  difpenfations  are  unfearch- 
able,or  the  light  is  neither  clear,  nor  dark. 

To  this  it  might  be  replied,  thai,  the  matter  of 
the  difpenfations  of  heaven  is  often  !fo  mixed  as  to 
be  inexplicable.  The  way  and  manner  of  God*s 
bringing  about  his  purpoles,  and  accomplifhing  his 
faithful  promifes  cannot  be  feen  thrC'Ugh  by  men  ; 
the  method  is  unaccountable.  Natu  ral  caufes  and 
appearances  feem  tofhew  the  contrarji  to  thedefign, 
as  vhen  God  promifed  that  a  fon  fbould  be  born  to 

Abraham 


3?4        ^f^erem  God*s  Dlfpenfatlms^  are  unfearchahk, 

Abraham,  and  that  afpiritual  ret'djfliou'dinduefeafon 
be  raifed  tohim,  from  among  the  idolatrous  heathen, 
who  were  then  looked  on  with  contempt.  When 
God  defigns  fome  great  and  glorious  event,  he  often 
takes  that  way  towards  its  accomplifhment  that  ap- 
pears to  be  contrary  to  the  thing  intended,  and  fo 
darknefs  is  the  way  to  light,  and  light  the  way  to 
darknefs: 

But  let  us  confider  fome  particulars  by  way  of 
anfwer  to  the  quefl;ion  ftated.  Here  then 

J,    DiviNK  difpenfations  towards  God's  people 
may  be  mixed  and  inexplicable,  as  to  the  particular 
caufe  or  reafo-a  of  them.     The  holy  attributes  of 
God  many  times  appear  with  a  fandifying  glory  to 
believing  fou'ls,  when  they  are  ignorant  of  the  fpe- 
cial  reafonof   fuch  and  fuch  particular  providences." 
There  may  be  reafons  of  ftate,  which  Chrift  keeps  hid 
from  his  deare  ft  fervants,  while  he  imparts  to  them 
the  blefllngs  ol  "  his  covenant,  and  the  fweet  ple?fure 
of  holy  fellow  (hip  with  the  Father,  and  with  him- ' 
felf.     The  rea  fons  why  he  orders  this,  and  permits 
that  to  befal  hi  s  people,  and  does  not  govern  fecond 
caufes,  v/hethei  r  natural  or  moral,  otherwife,  at  a 
particular  conj  unflure  of  affairs ;  the  reafon  why 
he  fmiles  on  th«  •  means  of  grace,  and  caufes  his  peo- 
ple 


TFheretn  God's  Dtfpenfat'iom  are  uhfeanhaile.        385 

p!e  to  triumph  at  one  time,  and  denies  the  blcfTing,' 
and  frowns  at  another  time;  the  reafon  why.hd 
fends  help  and  falvation  to  one  part  of  his  church, 
and  fends  difappointment,  and  bafilcs  the  expeifta- 
tions  of  another  -,  the  reafon  why  providence  feems 
many  times  to  counter-afl  the  written  word  ;  why 
the  ways  of  Zion  fhould  mourn,  while  the  counfels 
of  felfilh  and  defigning  men  profper :  I  fay,  as  to 
the  particular  caufes  and  reafons  of  thefe,  and  many 
other  things  which  are  under  the  divine  govern- 
ment, we  may  well  C^y  with  young  Elihu,  Job 
XXX vii.  23.  Touching  the  Almighty,  we  can  not  find 
him  cut.  Wc  can  not  trace  the  fteps  he  takes 
in  providence  •,  His  way  is  in  the  fea,  and  we  can 
not  give  an  account  of  the  reafons  of  his  proceed- 
ings :  they  are  like  the  way  of  a  (hip  in  the  fea, 
which  can  not  be  tracked.  We  know  that  he  does 
all  things  wifely  and  well,  but  the  fpecial  reafons  of 
fuch  difpenfations  we  cannot  fathom  with  the  line 
and  plumet  of  any  finite  underftanding. 

2.  Divine  difpenfations  towards  God's  people 
may  be  inexplicable,  as  to  the  correfpondence  of 
them.  There  is  perfe6l  order  and  agreement,  per- 
fect fitnefs  and  proportion  of  one  difpenfation  with 
another  in  the  divine  government :  but  poor,  weak 
^nd  ignorant  man  is  fo  Ihort-fighted  as  not  to  fee 
A  a  a  thi» 


386         JEhcrein  God's  Dlfpcnfatlom  are  unfearchable, 

this  agreement  and  beauty.  The  difpenlations  arc 
ih  incomprehenfible  and  m^fterions,  that  we  are  rea- 
dy to  fay  as  Nicodemus  in  another  cafe,  how  $an 
ihefe  things  he !  What  do  thefe  difpenfations  mean  ? 
Where  is  the  harmony  and  agreeablenefs  of  them  ? 
Who  will  undertake  to  open  the  correfpondent  pro- 
portions of  Che  difpenfation  with  another  ?  Many 
times  things  are  fo  variable  and  mixed  in  provi- 
dence, that  we  are  ready  tp  fay,  wherein  does  the 
holinefs  and  glory  of  God  appear  ?  Does  infinite 
wifdom  and  righteoufjefs,  truth  and  goodnels,  Cn  at 
helm,  and  (leer  the  (hip  ?  Are  not  thefe  variable  dif- 
penfadons  without  form  and  due  proportion  ?  We 
may  fee  God  is  at  work  -,  we  may  hear  him  fpeak- 
ing  in  this  and  that  providence,  and  not  be  able  to 
fee  at  prefent,  the  wifdom  ar.d  holinefs,  truth  and 
faithfulnefs  of  God  peculiarly  manifefted  in  his  deal- 
ings. Though  there  is  a  divine  harmony  and  con- 
nexion between  what  God  is  now  doing  in  his 
church,  and  what  he  will  do  in  time  to  come  ;  and 
though  all  the  holy  and  glorious  perfeflions  of  his 
nature  harmonize  in  thtfe  great  and  variable  pro- 
ceedings, yet  the  beauty  of  the  whole  is  often  out 
of  our  fight. 

3.    Divine  difpenfations  are  fometlmes  Inexpli- 
cable as  to  the  neccfllty  of  them.  Sometimes  God's 

people 


Wherein  God's  Difpenfationi.are  unfearchahle.         387 

people  are  in  manifold  tempiations,  many  forts  of 
adverfities  and  afflidions  from  different  quarters, 
perfona),  domcflic,  and  public,  which  bring  on  great 
heavinefs  of  fpirit.  And  thtfe  difpenfations  are  ne- 
ce/Tary  for  them.  God  does  not  afflidl  his  people 
willingly,  but  afls  with  judgment  in  proporcion  to 
their  needs.  There  is  a  conveniency  and  fitnefs, 
yea,  an  ablolute  ncceffity  in  the  cafe;  they  never 
come  but  when  we  need  them,  never  ftay  any  long- 
er than  needs  mud.  And  yer,  iuch  is  our  igno- 
rance and  blindnefs,  that  many  times  we  fee  no  need 
of  them,  and  perceive  no  fpecial  benefit  by  them. 
Pride  and  fclf-ignorance  have  an  awful  hand  in  our 
not  being  fenfible  of  the  neceflity ;  and  hence  we 
can  fee  them  neceffary  for  fome  in  the  fame  houfe, 
or  fome  in  the  fame  church,  but  no  fpecial  need  for 
ourfelves.  No  ;  as  to  us,  and  the  neceffity  we  had, 
ihefe  various  difpenfations  are  very  dark. 

4.  Divine  difpenfations  are  fometimes  inexpli- 
cable, as  to  the  changes  of  them.  Chrift,  the  great 
head  of  the  church,  is  the  fame  yejlerday\  to  day,  and 
for  ever.  He  ever  lives  and  rules  to  efted  the  fame 
original  defigns.  But  his  difpenfations  of  providence 
are  very  changeable,  and  often  varying,  even  when 
the  (late  and  condition  of  his  church  and  people,  to 
appearance,  is  nearly  the  fame.  The  church  has 
Aaa2  pafled 


3S8         pyhereln  God's  Dlfpenfatlons  are  unfcarchaUe, 

piiflTed  through  many  changes,  and  will  pafs  through 
many  more  -,  but  God  is  unchangeable  in  his  Be- 
ing', counfcls  and  perfections.  Yea,  his  love  is  ever- 
lailing,  his  covenant  and  promifes  are  unchangea- 
ble, but  he  feems  to  haften  from  one  change  to 
another  in  his  difpeniations.  Pardcularly  ;  how 
various  are  divine  difpenfations  refpedling  the  anfwers 
of  the  prayers  of  his  people.  At  one  time,  when 
the  pec'ple  of  God  prefent  and  profecute  their  de- 
fires  to  God,  by  prayer,  for  averting  judgments, 
and  pouring  down  bl^fffings  upon  the  church,  and 
for  its  enlargement,  though  there  are  never  fo  many 
difficukies  in  the  way,  yet  they  fhall  get  an  anfwer 
of  peace,  and  in  abundance  fpeedily.  At  odier 
times  God  holds  them  long  upon  their  knees,  beg- 
ging and  praying  for  private  and  public  bkffings, 
and  they  are  held  in  lufpence.  Yea,  though  cbey, 
are  admitted  and  accepted  at  the  throne  of  grace. 
If  may  be  long  before  the  blefllng  comes  down. 
Sometimes  God  allov/s  his  people  to  hold  him  faft  in 
prayer,  and  at  other  tifncs  he  feems  to  keeps  them  at 
adiftance,  and  to  be  deaf  to  their  inteiceffions,  for 
the  renrioving  judgments,  and  taking  up  the  con- 
troverfy  which.be  has  had  with  his  people.  Though 
the  mod:  eminent,  fuch  as  Noah,  Daniel  and  Job, 
who.  have  been  moft  intimate  at  the  throne  of  grace, 
ihojld  beg  for  a  public  bleffing,  yet  they  deliver 

.  their 


lyhtreln  God's  Difpenjatlom  are  unfearchable.         389 

their  own  fculs  only.  Now,  in  fuch  changing  dif- 
penfations  as  thefcf,  mufl:  we  not  fubfcrlbe  to  the 
words  of  the  prophet  in  my  texr,  and  lay,  the  light 
is  nti  ckar^  nor  dark, 

5,  Divine  difpenfations  are  lometimes  inexpli- 
cable, as  to  the  ends  of  them.  True  indeed,  the 
laft  end  of  all  dilpenlations  of  providence,  as  well 
as  of  creation,  is  the  glory  of  God.  In  all  that 
God  does  he  has  a  fupreme  regard  to  himlelf,  and 
value  for  his  own  infinite  glory  :  and  the  fummary 
end  of  that  religion  which  the  gofpel  requires,  con- 
fiils  in  glorifying  God,  i.  Cor.  vi.  20.  2~e  are  not 
your  own,  for  ye  are  bought  with  a  price  :  therefore 
glorify  God  in  your  body  and  in  ycur  fpn't,  which  are 

lis. 

* 

But  dill,  God  has  fubordinate  ends  to  anfwer  in 
his  holy  and  wife  difpenfations,  and  thefe  ends  are 
ufually  unfeen  by  us.  Whar  God  intends  to  bring 
about  by  fuch  and  fuch  a  difpenlation,  whether  it  is 
in  order  to  introduce  a  more  terrible,  or  a  more  glo- 
rious fcene,  next  in  order,  who  can  certainly  tell  ? 
Many  difpenfations  towards  the  church,  in  feveral 
ages  of  the  world  already  paft,  have  turned  out  in 
the  iffue  of  events,  very  contrary  to  human  expec- 
tations :    and  many  things  now  upon  the  carper, 

majr 


390         JVhereln  God's  Difpenfations  are  unfearchahk, 

may  be  defigned  by  infinice  wifdom  to  tftecft  fome 
great  and  aftonifhing  things,  very  crofs  to  human 
projc'<?lions  j  and  the  ends  tu  be  brought  about  are 
entirely  unknown.  Men  may  have  many  conjedlures, 
and  they  may  obferve  providence,  and  compare  that 
with  prophecy,  and,  by  that  means,  may  make  very 
ufeful  remarks,  and  tell  of  many  things  :  but  what 
prelent  difpenfations  are  in  order  to  efTect  in  the 
next  place,  and  the  various  dcfigns  of  thefe  and 
thofe  things,  they  know  nor.  We  may  know  there 
are  many  great  and  precious  promifes  that  are  yet 
to  be  accomplifhed,  and  mtiy  really  expeifl  the  in- 
creale,  the  glory,  peace  and  happinefs  of  the  church 
to  be  at  hand,  and  perhaps  it  is  fo.  But  whether 
the  prefent  clouds  that  are  fpread  over  church  and 
ftate,  are  not  to  rife  from  one  degree  of  darknefs  to 
another,  until  it  is  mod  terrible  and  univerfal  dark- 
nefs ;  or  whether  the  cloud  fhall  prefently  vanifli 
away,  and  the  light  break  in  with  great  glory,  be- 
fore the  darktfl  day,  who  certainly  knows  ?  Or, 
who  can  fee  the  defigns  of  heaven  in  the  frequent 
difappointments  we  meet  with,  when  we  are  fiufhed 
up  with  expeflations  of  great  good  ?  Or,  who  can 
fee  how  the  darkeft  difpenfations  lliould  have  a  di- 
vine influence  towards  the  moft  happy  events  ;  or 
the  mOil  happy  events  fhould  be  in  order,  and  with 
defign  to  bring  forward  feme  dtirk  fceaes  ?  Such  is 

thQ 


Wl)y  God's  DtfpenfaUons  are  mfear chalk.  391 

the  blindnefs  ot  mankind,  even  the  bed  of  them, 
that  they  are  ready  to  impeach  infinite  wifdom,  and 
they  are  apt  to  think  that  God  goes  a  great  way 
about,  to  accompliHi  his  holy  and  gracious  purpofes, 

III.  We  propofed  to  confider  wherefore  God 
frequently  difpenles  things  in  the  kingdom  of  pro- 
vidence in  fuch  an  inexplicable  way  and  manner  ? 

And  herewemayofFer  many  things.  Particularly,^ 

I.    One  reafon  of  fuch  variable  and  mixed  dif- 
penfations  may  be  to  teach  men  that  God  governs 
the  world.      Job,  fpeaking  of   fpecial  providences 
refpeding  the  affairs   of  men,  Jays,  God  doth  great 
things  pajl  finding  otit^  and  wonders  without  number: 
Lo^  he  goes  by  mc^  and  I  fee  him  not :    he  pajfcth  on  aU 
fo^  and  I  perceive  him  not :  {hewing  that  finite  under- 
flandings  cannot  fathom  his  couniels,  apprehend  his 
motions,  nor  comprehend  the  meafures  he  takes. 
And  Paul  fpeaks  to  the  fame  purpofe  :   Hitzv  a;;- 
fearchahle  are  his  judgment s^  and  his  ways  pad  finding 
out.     And  this  alfo  is  to  teach  us,  that  when  the 
wheels  are  fet  in  motion,  and  providence  has  begun 
to  work,  yet  we  know  not  what  he  drives  ar.  Now, 
I  fay,  were  it  not  fo,  fhould  he  difpenfe  all  in  the 
kingdom  of  providence,  and  order  according  to  hu- 

V   man 


393i  ^'^y  God's   Dlfpenfatiom  are  unfearchabJe . 

man  forefight,  or  according  to  the  fchemes  that 
men  lay  cut,  this  would  argue  that  the  wifdom  of 
God  in  governing,  is  not  infinite  wifdom.  If  his 
thoughts  were  not  above  our  thoughts,  and  his  ways 
above  our  ways,  i.  e.  above  our  comprehenfions, 
how  would  he  appear  to  be  a  Being  of  infinite  per- 
fe(5lion,  as  he  has  revealed  hlnifelf  to  be  ?  He  could 
not  a6l  like  himfelf,  the  Omnifcient,  Omnipotent, 
independent  God,  and  yet  poor  fhort-fighted  crea- 
tures be  able  perfedly  to  underftand  all  the  reafons, 
caufes,  neceffity,  and  ends  of  his  feveral  difpenfati- 
ons.  Should  men  be  able  to  look  through  all  the 
divine  purpofes  and  defigns,  in  the  many  changing 
fcenes  of  time,  it  would  tend  to  beget  in  them  very 
mean  and  unworthy  thoughts  of  the  divine  majefty. 
But  when  he  carries  on  the  aff^airs  of  his  kingdom, 
and  hides  the  realbns  and  ends  of  his  particular  dif- 
penfations  towards  his  people,  from  their  obferva- 
tion,  it  fhows  us  that  his  wifdom  is  unfearchable: 
And  whenever  his  covenant-mercy  and  truth  break 
through  the  variable  and  mixed  difpcnfations,  the 
glory  of  them  will  fliine  with  the  brighter  luftre. 

2.  Another  reafon  of  fuch  inexplicable  difpen- 
fations,  may  be  to  dete6l  falfe- hearted  hypocrites. 
However  abhorrent  to  nature,  hypocrify  and  dou- 
ble dealing  is,,  yet  difiimulation  of  the  moral  and 

religious 


Tf^jy  God*s  D'lfpenfatlons  are  unfearchahle.  393 

religious  charadler  is  fadly  common  in  the  vifibla 
kingdom  of  Chrift.  They  do,  at  lometimes  efpe- 
cialiy,  hide  themfelves  under  the  fpecious  pretence 
of  eminence  in  chriftianity,  and  will  often  outdo  the 
moft  i-n  dlfcourfing  about  religion.  But  thefe  dif- 
guifes  will  fall  off  Iboner  or  later :  though  the  fraud 
ma/  be  carried  on  plaufibly  for  a  while,  it  v/ill  be 
brought  to  light.  His  wickednefs  Jloall  he  fbewed  be- 
f0-e  the  whole  ccngregation,  fays  the  wife  man.  Art 
and  fi(flion  will,  one  time  or  another,  be  difcovered. 
And  oftentimes  men's  hypocrify  is  detefted  by  the 
mixed  and  unaccountable  difpenfations  of  provi- 
dence. If  they  (aw  through  the  end  anddefigns  of  pro- 
vidence in  a  day  of  darknefs  and  gloominefs  -,  liHhQj 
could  look  through  all  the  reafons,  and  how  one 
myfterious  flep  would  lead  to  another,  and  how  pre- 
fent  darknefs,  perhaps,  would  loon  ifTue  in  lightj  if 
they  could  fee  how  all  was  calculated  to  raife  up  the 
glory  of  the  church,  and  caufe  the  glory  of  Chriffc 
to  rife  and  fliine  upon  her,  if,  I  fay,  all  thefe  things, 
were  feen,  it  is  moft  probable  that  hypocrites  wouid 
take  part  with  her  in  thefe  diftrefTing  times,  and 
v/ould  feem  to  love  and  favor  Zion.  But  when  the 
Lord  works  out  of  fight  •,  when  he  brings  about: 
falvation  to  his  people  in  myfterious  and  unexpect- 
ed ways,  the  falfe  heartednels  of  dilTcmblers,  pro- 
fefTing  zeal  for  godlinefs,  is  often  expofed  by  that 
B  b  b  means. 


394  ^^*^^  God's  Difpenfatlons  are  unfearchabU. 

means.  Hypocrites  very  often  (huffle  and  change 
fides,  when  diftrefs  is  coming,  and  the  clouds  gather 
blacknefs,  and  lo  the  Lord  cjufes  the  malic  to  drop. 
TVhen  trikdation  or  perJecutUn  arifeth,  faid  Chrift,  3^- 
caufe  of  the  word,  by  and  by  they  are  ojf ended.  It  is 
no  hard  matter  for  an  hypocrite  to  pretend  a  re- 
examination of  his  principles,  and  then  to  give 
them  up  :  and  the  darker  difpenlations  of  provi- 
dence grow,  the  more  likely  it  will  be  that  hypo- 
crites  will  be  difcovered  in  this  way.  Neither 
is  there  any  reafon  to  doubt  but  the  infinitely 
wife  God  may  keep  his  purpofes  hid  from  true 
chriftians,  in  judgment  to  his  enemies,  that  they 
might  harden  in  fin,  and  fill  up  the  mealure  of  their 
iniquity* 

*• 
3.  Another  reafon  of  luch  inexplicable  difpen- 
fations  may  be  to  give  chriftians  a  further  know- 
Jedge  of  themfdves.  There  is  no  knowledge  more 
necelfary  for  men  to  have,  than  the  knowledge  of 
themfclves,  and  perhaps  fcarce  any  thing  lefs  known 
by  the  generality.  Without  fome  meafure  of  felf- 
knowledge,  there  can  be  no  newnefs  of  life,  becaufe 
the  foundation  of  a  divine  newnefs  of  life  is  laid  in 
humility,  which  arifes  from  the  knowledge  of  our- 
felves,  as  fallen  creatures.  It  is  for  want  of  this, 
that  there  is  fo  little   knowledge  of   the  evil  and 

odioufnefs 


Why  God's  Dlfpenfaiions  are  unfearchahle.  395 

odioufnefs   of   fin  -,    for   want  of  this,    that    there 
is    fo    much    felf-deceit    and   prefumption   ;     and 
for   lack    of   this,    Chrift    is    undefvaiued    by   a 
proud  world.     Yea,  it  is  bccaufe  chriftians  know  {o 
little  of  themfelves,  that  they  feel  fo  little  of  fin  in 
their  hearts,  and  obferve  fo  little  of  it  in  their  lives; 
that  there  is  fo  little  felf-lpathing  for  all  the  abomi- 
nations of  the  h:;art  and   life  ;  that  they  have  np 
more  favoury  thoughts  of  Chrifl-,  no  more  thirflings 
after  him  -,    no  more  holy  and  heavenly  converfa- 
tlon  ;  no  more  holy  humility,  meeknefs,  and  real 
chriltianity  in   the  chriftian   world.      Now,   when 
God  works  in  a  myfterious  way,  and  divine  difpen- 
fations  are  fo  variable  and  mixed  as  to  be  inexplica» 
ble,  they  ferve  to  fliew  chriftians  more  of   them- 
ftlves.    Thefe  providences  ferve  to  fhew  them  Vi/hat 
atheifm  and  hypocricy  are  remaining  in  their  hearts  : 
they  fee  and  feel  more  of  the  fin  of  their  nature,  ob- 
ferve  more  of  the  fins  of  their  life,  take  more  no- 
tice of  the  pride  and  abominations  of  their  hearts, 
and  groan  more  after  deliverance.     Sr^  when  provi^ 
dence  threatens  ruin  as  they  v/cre  looking  for  prol- 
perity  ;  when  human  props  are  battered  down,  at 
the  time  of  their  raifed  expedations  of  fuccour  from, 
that  quarter,  then  unbelief  fliews  itfelf,  and  they 
5 re  ready  to  fay,  furdj  his  mercy  is  clean  gone,  and  be 
has  forgotten  to  i"^  gracious.     Such  difpenf^tions  dif^ 
13  b  b  2  c'O/er 


396  J'^hy  God's    Difpenfattons  are  unfearchable, 

cover  the  unbelief  of  the  heart,  in  its  breaking  out, 
unaware?,  in  language  after  this  fort,  viz.  O  what 
do  all  thefe  amazing  difpenfations  mean  !  I  was 
looking  for  light,  but  behold  darknefs  !  when  I 
looked  for  good,  then  came  eviL-  My  haip  is  not 
only  hung  upon  the  willows,  but  it  is  turned  into 
mourning,  and  my  organ  into  the  voice  of  them 
that  weep.  Surely  I  fliall  foon  perilh,  or  the  caufe 
of  my  dear  Redeemer  will  fink,  and  his  deceitful 
enemies  will  triumph,  if  thefe  dark  clouds  hang 
over  us  a  little  longer."  Thus,  by  the  various 
ftcps  of  divine  providence,  while  God  is  vvorking 
in  the  dark,  as  to  the  defigns  and  ends  in  view, 
chriftians  are  often  brought  to  a  clearer  fenfe  of 
the  various  and  abounding  corruptions  of  iheir  own 
hearts,  and  to  meaner  thoughts  of  themfelves. 

4.  Another  reafon  of  luch  inexplicable  difpen- 
fations, may  be  to  difcover  and  try  the  graces  of 
chriftians.  The  remains  of  fin  are  fo  adlive,  grace 
fo  weak,  thought  {o  confuled,  and  there  are  ^o  ma- 
ny diftempers  of  foul,  that  chriflians  are  often  in 
the  dark  about  their  fpiritual  ilate.  And,  no  doubt, 
Qr^  often  takes  thi'J  method  of  working  in  the  way 
of  his  providence,  to  difcover  and  try  their  graces. 
Particular!/, 

Faith 


Wl^y  God's  Dlfpenfatlons  ere  unfearclchle.  397 

Faith  is  tried,  and  fomenmes  difcovered  here- 
by.    This  is  one  end  the  Lord  has  in  hying  his 
people  under  manifold  forrows,  and  bringing  them 
into  great  heavinefs  through  inexplicable  diipenfati- 
ons,  "that  the  trial  of  their  faith  being- much  more 
precious  than  gold  that  perifheth,  thoygh  it  be  tri- 
ed  with  fire,  might  be  found  to  praife,  and  honor, 
and  glory.     Theie  dark  providences  prove  the  va- 
lue  and  ftrength  of  faith,  that  a  believer  might 
have  the  comfort  of  it.     When   all  the  arguments 
of  fenfe,  reafon  and  experience,  which  ufed  to  fup- 
port  him,  appear  to  be  againft  him,  no  fecond  cau- 
fes  fmile  upon  him,  or  favor  his  hope,  then  faith  is 
roufed  up,  and,  againd  all  inducements  to  the  conr 
trary,  the  chriftian  is  brought  to  believe  in  hope. 
Not  only  in  Abraham's  cale,  but  if  error  and  fchifm 
are  propagated  in  the  the  church,  and  feem  to  come 
in  like  a  flood,  or  darknefs,  from  any  Oiher  quarter, 
fpreads  over  the  church,  fo  that  there  appears  no 
external  ground  to  hope  but  Zion  muft  become  a 
vvildernefs,  and  Jerufalem  a  defolation,  then  chriili- 
ans  find  no  reft,  unlefs  they  call  in  the  help  of  faith. 
But  one  defign  of  providence  in  fuch  things,  is  to 
flir  up  and  difcover  faith,  and  to  try  what  ftrels  they 
will  lay  upon  the  word  of  God,  to  let  them  fee 
whether  they  can  look  through  the  cloud,  and  fee 

God 


597  ^^^^  God's  Difpenfations  are  unfearchable. 

God  in  his  providence  clearing  away  the  rubbifli, 
in  order  to  build  up  Zion. 

Again  ;  thefe  difpenfations  are  for^he  trial  of  pati- 
ence.    Chriftians  are  apt  to  be  froward,  and  repine 
at  the  righteous  providence  of  God,   becaufe  they 
do  not  fee  the  reafon  and   defign  of  providence. 
But  when  providence  grows  yet  darl^er,  and  more 
unfearchable,  it  is  for  humbling,   and  to  excite  pa- 
tience in  waiting  for  the  time  when  thefe  dark  and 
inexplicable  difpenfations  fhall  be  cleared  up.     It  is 
to  make  chriftians  more  obfervant  of  the  divine  fo- 
vereignty  in  providence,   and  to  make  them  more 
obedient  to  his  will,   in  doing  whatever  he  pleales. 
But  it  is  a  great  and  noble  trial  of  patience,   when 
they  knov/  not  how  much  darker  providence  may 
be,  nor  hov/  long  they  mufl  wait,  before  the  word 
of  promife  is  made  good.     Very  apt  are  the  bed  to 
complain  v»/ith  David,  Pf.  xiii.  i.    How  long  wiU 
thou  fcrget  me,  0  Lord,  for  ever  I  How  long  wilt  thou 
hide  thyfelf  from  me  ?    How  long  JJjall  1  take  counfel  in 
my  foiiU  having  forrow  in  my  heart  d^My  ?    They  are 
apt  to  conflrue  luch  obfcure  fcenes,  as  coming  from 
the  unkindnefs  of  their  heavenly  Father,  to  be  rack- 
ed with  care,  and  overwhelmed  with  forrow  of  hearr. 
Unbelief  and  im,patience  are  ready  to  draw  the  fin- 
iil  conclufion,  that  God  has  forgotten  his  promife. 


Why  God's  Dlfpenfailons  are  vrjfearchaile.  399 

and  his  former  loving  kindnefs.  But  'Iceing  all 
human  profpeds  fail  them,  and  they  can  find  no 
ground  of  hope  from  abroad,  rhey  are  called  to 
live  more  upon  God,  to  hope  in  him,  and  to  plead 
his  faithful  nefs. 

Use  I.  Let  what  has  been  offered  upon  this  fub- 
ied  ferve    to    excite    juftcr   conceptions   of    God 
and  ourfclves.     When   we  look  upon  the  condition 
of  church  and  (late  in  thefe  dark  times,  v.-e  cannot 
but  acknowledge  that  the  providence  of  God  is  ve- 
ry  myfterious.     We   may  juftly  fear  the  way  is 
opening  for  a  folemn  Jubile  among  papifts,  even 
in  America:  though,  if  it  (hould  be  fo,  I  hope  the 
triumphing  of  fuch  wicked,   perfecuting  Idolaters 
will  be  Ihort,  much  (liorter  than  their  hopes,  if  our 
fins  do  not  prevent.     In  the  prefent  day  of  varia- 
ble, mixed  dllpenfations,  it  would  be  arrogance  and 
pride  in  us  to  pretend  to  know  all  the  particular 
reafons  of  the  divine  condua.     We  have  nothing 
to  offer  that  would  juftify  or  excufe  ourfelves  before 
God.     Our  fins  teftity  to  our  faces,  and  we  muft 
confefs  that  we  ourfclves  have  procured  all  the  evils 
that  we  feel  and  may  fear  will  yet  come  upon  us. 

But  God  may  be  feen,  and  the  wifdom  of  his 
providence  obferved  in  thofe  difpenfations.    May 

noc 


40b  fFl^y  God's   Dlfpeytfatlons  are  unfearchaUc. 

not  the  abufe  of  profperity  in  civil  and  religiot;s  ia- 
terefts  be  feen  in  the  d;if  knefs  fpread  over  us  ?      Is 
not  providence  fuited  to  the  awful  circuniftances  of 
the  people  ?     Are  not  trials  necefTary  to  prevent  a 
rpiritual  diftemper  that  is  growing   upon  us,  or  to 
recover  us  from  our  wanderings  away  from  God, 
before  our  difeafe  is  incurable  ?     Do  not  prefent 
difpeniations  evidently  point  out  the  pride,  opprefTi- 
on,  covetoufnefs,  wontonnefs,   felf-efteem,  or  other 
lufls  that  open  in  the  light  of  the  fun,  after  the  mod 
fignal  fmiles  towards  us  ?    Pad  blcfllngs  upon  public 
affairs,  and  the  great  bleffing  of  the  out-pouring  of 
the  Holy  Spirit  with  the  means  of  grace,  were  calls  to 
humility,  wacchfulnefs,  weanednefs  from  the  world, 
righteoufnefs,  charity  and  godlinefs.  Therefore  when 
darknefs  covers  our  glory,  is  it  not  a  rebuke  of  ra- 
pine, immoderate  defires  of  joining  houfe  to  houfe, 
field  to  field  •,  lofty  conceit  of  ouifelves,  inflability 
in  the  truth,  and  the  long  train  of  immoralities  that 
fpring  from  pride  and  vanity  of  heart  ?  If  we  have 
juft  conceptions  of  God  and  ourfelves,  we  need  not 
wonder  that  his  difpenfations  are  dark  ;  nor  yet,  if 
they  fliould  be  ftill  more  inexplicable,  until  his  dil- 
cipline  is  brought  to  a  better  iffue. 

Yet  dill  ;  thoucrh  we  fhoulcj  fee  the  righteouf- 
nefs and  wifdom  of  God  in  present  troubles,  let  us 

not 


W}}y  God's  D'ifpenfattons  are  unfearchahk.  401 

not  think  that  we  can  therefore  pry  into  all  the  wife 
defigns  of  heaven  in  thefe  mixed  difpenfacions.    Fi- 
nite minds  cannot  fathom  the  bottom  of-    God's 
counfcls,  nor  of  his  conduft.     We  are  but  little  ac- 
quainted with  the  divine  nature  at  bed  ;  how  then 
fhould  we  fee  through  all  the  deOgns.of  his  provi- 
dence ?    If  we  fhould  enter  upon  the  bold  attempt 
of   cenfuring  the  divine  government,   or  drawing 
ra(h  conclufions  of  what  is  next  before  us,  we  fliould 
put  ourfclves  in  God*s  fl:ead,  and  conclude  about 
that  which  we  know  not.     And  if  we  can  not  by 
iearching  find  out  G^d,  let  us  take  heed  that  we  do 
not  find  fault  with  his  dealings.     Let  us  not  flatter 
ourfelves  that  we  have  fully  learned  thofe  lefions  that 
are  necelTiry  for  us  to  learn,  while  we  are  ready,  up- 
on every  dark   fcene,   to  arraign   God  at  our  bar. 
Indeed,  the  beft,  the  holieft,  and  wiled  men,  in  this 
5mperft(5l  date,  are  but  learners  j  and  many  difpen- 
fations  of  providence  will  be  myderious  to  them 
while  they  are  in  the  body.     Though  divine  light 
may  break  in  from  tin^e  to  time,  and  one  difpenfa- 
tion  after  another  may  be  cleared  up  on  f^me  ac- 
counts, yet,  even  that  which  is  in  a  meafure  open- 
ed, and  good  men  know  the  mod  of,  they  knovv 
but  in  part  •,  their  bed,   their  higheft  attainments 
jtherein,  are,  like  their  condition,  narrow  and  tem- 
Ccc  poiary 


402  TVhy  God's  Difpevfations  are  unfearchalk, 

porarjr,  and  there  are  depths  ftill   remaining  which 
are  unknown. 

II.  Let  haughty  fouls  take  heed  to  themfelves 
in  this  day  of  mixed  and  inexplicable  diipenfations. 
Some  behave  very  proudly  againft  God,  under  the 
darktft  and  moft  inexplicable  diipenfations  of  pro- 
vidence. But  you  Ihould  confider,  many  that  have 
their  heads  very  high  under  the  darkdifpenfationsof 
heaven,  have  bten  brought  down  very  low  with  igno- 
miny and  contempt.  There  is  a  mad,  proud  confi- 
dence in  hypocrites  and  other  wicked  men,  cfpeci- 
ally  when  dark  fcenes  do  nor  particularly  afftd;  them, 
but  their  Ichemes  are  profpercd.  But  confider,  God 
may  reach  you  by  name,  before  the  cloud  is  fcatter- 
cd.  Former  diipenfations  of  evil  upon  the  proud 
and  difobedient,  fiiould  be  a  check  upon  you.  God, 
who  has  formerly  fcattered  the  proud  in  the  imagi- 
nation ot  their  hearts,  and  put  down  the  rich  and 
the  mighty,  may  do  it  yet  again.  The  kingdom 
of  Chrill  may  rife  upon  your  ruin,  and  the  ruin  of 
all  the  pride  and  tyranny  that  is  at  prefent  let  ioofe. 

n.  Let  chriftians  be  great  proficients  in  divine 
wifdom  and  knov/ledge,  by  the  myfterious  .manner 
of  divine  difpenfations.  It  is  now  a  time  of  inex- 
plicable providences,  both  as  to  the  public  afi^aiis  of 

the 


lyhy  God's  Difpenfn'ions  are  unfearchahle.  403 

the  nation  and  land,  and  as  to  the  flate  of  thp 
church.  We  need  not  be  at  a  lofs  tor  the  reafon  as 
it  refpeds  the  providence  of  God,  finc^we  have 
proved  ourfelves  a  mod  ungrateful  people  under  dif- 
tinguifliing  obhgations.  We  feem  to  be  involved 
and  environed  with  mountains  of  mifery  on  every 
fide,  and  what  is  next  before  us  none  can  certainly 
fay.  But  chriftians  may  gain  fome  profitable  in- 
ftruAions  by  thefe  things,  and  they  (hould  be  very 
careful  to  be  great  gainers.  Particularly, 

I.  Learn  more  of  the  divine  fovereignty,  and 
be  more  fijbmifllve  to  God.  The  Lord  may  choofe 
whether  he  will  open  his  defigns  or  not  •,  and  they 
mult  be  hid  from  us,  unlefs  he  is  pleafed  to  reveal 
them.  The  reaions  and  ends  of  variable  and  mix-» 
cd  dilpenfations,  are  open  or  hid,  juft  as  he  will. 
"We  cannot  but  obferve  great  and  fudden  changes  in 
the  land,  both  in  church  and  ftate.  We  fee  and 
feel  great  evils  upon  us  of  a  religious  and  civil  na- 
ture, and  what  is  next  to  follow  we  know  not.  But 
our  ignorance  of  the  divine  intentions  in  all  thefe 
things  will  not  excufe  us  from  taking  notce  of  his 
hand,  nor  from  improving  and  fubmitting  to  his 
fovereign  will.  By  how  much'the  darker  the  times 
are,  by  fo  much  the  louder  God  calls  you  to  adore 
his  fovereign  hand  of  providence.  Many  that  have. 
C  c  c  a  luddcaljg, 


404  ^^7  ^^^'-f  Difpenfations  are  unfcarchabU. 

fuddenly  rifcn  to  great  glory,  have  ruddenly  funk, 
a;id  been  brought  to  noching.  Nations  and  cour»- 
tries  that  have  been  fiufhtd  up  with  djvine  Imiles, 
have  been  loon  abaffd.  And  God  may  yet  pour 
contempt  upon  princes  and  great  men,  among  them 
that  have  idoliz^id  them.  And  when  churches  or 
provinces  have  exaked  themfclves  againfl  Gou,  he 
can  fuddenly  abjfe  them.  But  chriftians  fliou  d  lay 
up  thefe  things  in  their  hearts,  and  obierve  the  fur- 
prizin^^  changes,  fo  as  to  glorif-y  God's  fovereignty. 
And  whofo  is  fpiritually  wile,  will  oblVrve  thel'e  va- 
rious dirpenrarlon«;,  and  will  underfiand  the  loving 
l^indnefs  of  the  Lord  in  them.  It  is  an  evidence  of  * 
great  fottiflmefs  \n  any,  who  will  make  no  good  im- 
provements of  God's  hand  when  the  cloud» gather 
about,  and  over  them. 

2.    Watch    againft  impatience,  and  cenfuring 

the  hand  of  God  in  fuch  dark  times.     When   God 

frowns,  and  threatens  yet  forer  trials,   we  are  very 

ready  to  complain,  and  cenfure  divine  providence. 

There  is  fuch   an   opinion  of  merit  remaining  and 

■working  in  the   b^d,  that  they  are  apt  to  complain 

of  God's  delaying  his  promifes  of  that  light,  peace 

and. glory,  which  are  expected  in  the  church.  They 

are  apt   to  think  God  (lays  beyond  the  appointed 

time  for   their  own,  and  the  churches  deliverance  : 

they 


Tf^loy  God's  Difpenfatlom  are  uv.fearchchle.  405 

they  have  Ice  one  time,  and  God  fees  another :  ihey 
have  expcft -d  the  light  ihould  fnine  cpoie  an  j  more, 
withour  an  intervening  ch^ud,  and  God  has  dtccr- 
mined  many  lees  and  hindrances  fhould  come  in  the 
way,  dark  clouds  (hould  ri(>,  and  perhaps  da.  iver 
than  ever.  Here  then  cluillians  may  ice  the  ill-lpi- 
rit  that  is  in  them,  the  difobedience  ot  the  heart, 
the  vi^eaknefs  of  fa'th,  the  coldnefs  of  love,  in  tnac 
they  cannot  truft  Gud  to  fulfil  his  promiies  in  his 
own  way.  But  you  nnilt  check  this  I'pirit,  and  get  ic 
moie  fubdued.  It  will  not  honoi  God,  nor  ciciic 
your  profefiion,  to  meafure  God's  love,  or  the  t  u,.!i 
and  faithfulnefs  of  his  promifes,  by  thrcatning  and 
diilrefTing  providences.  Though  things  are  niixtd", 
and  many  providences  Teem,  on  fome  accounts,  in- 
explicable, though  perhaps  they  are  leading  to,  and 
monitors  of  greater  darknefs,  yet  it  will  appear,  in 
the  he'.l:  time,  th.  t  all  thefe  thin'gs  were  to  bring 
about,  and  ulher  in  the;  let  time  for  favoiing  Zioa* 

'^.  Let  the  myflerious  manner  of  God*s  work- 
ing, ferve  to  brighten  every  g-ace.  God  will  not 
be  ferved  by  the  by,  at  any  time,  efpecially  when 
the  afpeds  of  providence  are  dark,  they  lend  to  pro- 
mote and  advance  the  grace  of  God  in  chriftian*s 
hearts  ^nd  lives.  Such  difpenfations  tend  to  clear 
the  fight,  to  purge  the  tafte,  and  give  a  fpiritual  re- 


4o6  tVhy  God's  D'lfpenfations  are  unfearchabU. 

lifh,  to  quicken  the  heart  to  duty,  and  fo  make 
chriftians  live  more  unto  God.  And  if  you  live 
obferving  providtnce,  you  will  live  converfing  with 
God  in  providence ;  and  the  more  you  commune 
with  him,  the  more  you  will  grow  up  into  his  like- 
nefs.  The  more  you  ftir  yourfelves  up  to  take 
hold  of  God  -,  the  more  you  are  up  and  doing 
in  a  dark  day,  the  more  the  Lord  will  be  with  you, 
to  dire(?l  and  quicken,  and  to  excite  you  efFe«5luallyi 
And  the  more  experience  you  have  of  his  love,  and 
the  light  of  his  countenance,  the  more  you  will 
live  in  the  exercife  of  faith,  the  ftronger  in  faith  and 
love.  O  you  had  need  to  have  the  vigor  of  the  life 
of  grace  renewed  upon  you  '\x\  times  of  darknefs, 
that  you  may  grow  in  grace,  and  in  the  knowledge 
of  Chrift. 

4.  Wait  upon  God  without  fainting  for  him 
to  fcatter  the  clouds,  and  to  appear  with  his  great 
mercy.  There  are  two  things  that  often  make  our 
waiting  tedious  i  one  is  the  greatnefs  of  a  calamity, 
and  the  other  is  the  length  of  it.  Our  public  cala- 
mities are  very  great,  and  may  be  much  greater,  ar.d 
how  long  before  deliverance  comes  we  know  not. 
Now,  through  the  weaknefsof  faith,  hope,  and  pa- 
tience; through  temptations  that  raife  flrarge  clouds 
and  mills  in  the  foul  j  through  the  impetuofity  of 

carnal 


Why  God^s  Dtfpenfations  are  unfearchabk,  407 

carnal  affe(flions,  and  the  changeablenefs  of  man, 
we  are  apt  to  faint  and  give  out  in  fuch  a  day  as 
this  is.  But  this  is  a  day  that  calls  for  courage  and 
every  grace  to  be  adlive.  It  is  a  time  thar  calls  for 
flrong  faith  to  work,  when  reafon  and  human  props 
fail.  Faith  may  fetch  water  out  of  the  rock,  as 
well  as  out  of  the  fountain.  And  when  ftnfe  and 
reafon  can  not  bear  you  out,  it  is  a  time  to  pour 
out  your  fouls  in  hope,  waiting  upon  God.  Be  not 
difmayed  therefore  at  prefent  intricate  and  inexpli- 
cable difpenfations,  but  fay  with  the  prophet,  Ifaiah 
viii.  1 7.  /  will  wait  upon  the  Lord  that  hideth  bis 
face  from  the  houfe  of  Jacob,  and  will  look  for  him. 
Though  the  pride,  covetoufnefs,  and  uncleannels 
that  defile  the  land,  make  divine  fmiles  look  impro- 
bable, yet,  fince  God  has  engaged  to  take  care  of 
his  people,  it  may  be  you  (hall  be  hid  in  the  day  of 
the  Lord's  anger.  Or  if  bloody  times  are  at  the 
door,  and  you  fhould  be  called  to  fuffering,  yet, 
having  your  anchor  caft  within  the  veil,  you  will 
ride  out  the  florm. 

Though  we  know  not  what  events  are  next  to 
follow  prefent  dilpenfations,  yet  we  may,  without  a 
fpirit  of  prophecy,  fear  the  increafe  of  darknefs, 
before  the  (hadows  flee  away.  But,  in  the  beft  time, 
all  the  clouds  will  fcatter,  and  the  fun  will  fbine  ia 

its 


4o8  tf^y  God's  Vifpenfat'iom  are  U7ifearchahlt, 

its  full  ftrength,  and  then  Chriil  will  lay  open  and 
make  plain  thofe  dlfpen rations  that,  at  prefent  feem 
very  myflerious.  It  will  not  be  very  long  before 
chiifuans  will  fee  how  God  has  been  ufing  hypo-  , 
crites,  and  all  his  enemies,  to  bring  about  the  pur- 
pofes  of  grace  and  mercy  to  his  church,  even  when 
they  defigned  its  ruin.  Whatever  ftorms  it  has  to  * 
ride  through  firfl:,  at  even  tide  it  will  be  calm,  and 
the  church  vvill  emerge  out  of  the  tempeftuous  fea  ; 
arife  and  fhine  O  blefied  day  before  us  !  The  day 
when  the  faithful  witnefles  will  rife,  and,  at  God*s 
call,  and  under  his  protedion,  fhall  afcend  up  to 
heaven  in  a  cloud,  and  their  tnemies  (hall  fee  the 
glorious  change  that  is  made  in  their  circumftances: 
when  alH),  the  po\^ers  of  daiknefs  fhall  be  put  to 
cnnfufion,  and  the  gofpel  of  a  glorious  Chrift  Hiall 
have  free  courfe  among  the  nations.  Even /» 
Lord  Jefus :     AMEN, 


S  E  R  M  ON 


_  ¥Ck 


SERMON  XIX. 

^he  perfeBion  of  the  mora!  Lazv^ 

PSALM     XIX.    7. 

rhe  Law  of  the  Lord  is  PERFECT. 


fW£^  HERE  are  two  ways  by  which  the 
^  T  Q  great  God  Ipeaks  of  himfelf  to  men, 
k-^^i^  One  is  by  the  creatures,  which  declare 
themfclves  to  be  God's  works ;  for  they  could  noc 
ex  id  from  eternity,  nor  make  themfelves.  There- 
fore the  Pfalmift  juftly  fays,  The  heavens  declare  tha 
glory  of  God ;  and  the  firmament  Jheweth  his  handy 
work.  The  air  and  aether,  the  planets  and  fixed 
ftars,  the  fun  and  moon,  with  their  iucceffion  of 
night  and  day,  light  and  influence,  do  all  declare  the 
glory  of  God  their  Creator.  The  other  way  of 
Pdd  God's 


4,10  T}}e  perfeSiton  of  the  Moral  Law. 

God*s  declaring  or  making  himfelf  known,  is  by 
the  holy  Icriptures.  The  works  of  creation  might 
have  ferved,  if  man  bad  retained  his  integrity  ;  but 
to  recover  apoftate  man,  it  was  neceflary  to  take 
another  courfe,  and  that  is  by  divirfe  revelation. 

The  holy  penman  of  this  pfalm  gives  us  an  ac- 
count of  the  excellent  properties  and  ufes  of  the 
word  of  God  ;  the  law  and  teftimony,  the  flatutes 
and  commandments  of  the  Lord,  which  he  prized  far 
above  all  the  wealth  of  this  world,  and  the  pleafures 
of  fenle.  And  no  wonder,  for  thereby  he  was  war- 
ned of  fin  and  danger,  duty  and  intereft. 

The  law,  mentioned  In  my  text,  doubtlefs  figni- 
fies  the  rule  of  holy  living.  In  a  large  fenfe,  the 
law  may  be  taken  fpr  the  whole  dodlrine  of  Mofes, 
which  is  enumerated  under  the  name  ct  teftimonies, 
ftatutes  and  judgments,  or  for  the  whole  of  the  co- 
venant by  which  God  diftinguilhed  the  children  of 
Ifrael  from  the  gentiles  •,  but,  as  David  has  given 
feveral  titles  to  the  word  of  God,  in  this  pfalm,  I 
am  rather  inclined  to  think  that  the  law  refpeds  on- 
ly the  law  of  the  ten  commands.  And  to  recom- 
mend this  law  to  our  efteem  and  affc;dion,and  to  let 
it  up  above  all  other  laws  whatfoever,  he  fays  It  is 
perfed  j  immaculate :   there  is  nothing  wanting  In 

it, 


The  perfeSfion  of  the  Moral  Law,  ^.ri 

It,  nor  any  thing  that  exceeds  the  proper  bounds  of 
a  law  to  intelligent  creatures  ;  in  nothing  defe(5tive, 
in  nothing  redundant. 

Considering   the  moral  law  in  this  fummary 
view,  I  fliall  offer  fome  evidences  of  its|)erfe£tion. 

I.  Its  original  is  an  evidence  of  its  perfedion.' 
It  is  the  law  of  the  Lord,  fays  the  holy  writer  ;  the 
law  of  Jehovah,  the  all  perfeft  Being.  And,  agree- 
able to  this,  every  where  in  the  facred  fcriptures,  it 
is  called  the  law  of  Jehovah.  Though  this  law  was 
given  by  Mofes,  and  has  been  publifhed  by  other 
infpired  writers,  from  one  generation  to  another^ 
yet  it  does  not  take  its  rife  from  any  mere  man,  but 
from  God  only.  The  facred  penmen,  whom  God 
fandtified  to  himfelf,  wrote  only  fuch  things  as  were 
luggefted  to  them  by  the  Holy  Ghoft. 

Now,  if  it  be  God's  law,  it  muft  necefTarily  be  a 
mofl:  perfeft  law  :  it  muft  partake  of  an  excellency 
adequate  to  the  divine  author,  and  greatly  excel  all 
the  excellencies  that  may  be  found  upon  the  crea- 
ture. Had  it  been  a  human  device,  we  need  expeft 
no  greater  degree  ot  excellency  in  it,  than  is  to  be 
found  in  man,  and  it  muft  have  fhared  in  the  im- 
perfe(5lions  ot  its  author,  becaufe  no  mere  man  is 
D  d  d  2  {q 


^.la  The  ferfe6iton  of  the  Moral  Law. 

f9  wife  and  good,  but  that  he  is  liable  to  miflakes." 
But  .as  it  is  the  law  of  the  Lord,  it  mud  partake  of 
the  divine  excellencies,  and  therefore  it  is  perfedl, 
like  its  author.  As  God  gave  it  for  a  rule  to  intel- 
ligent creatures,  it  mufl  neceflarily  flow  from  the 
eflcntial  holipefs,  juftice,  truth  and  goodnefs  of 
God.  The  fuppofition  of  a  creature's  being  capa- 
ble of  yielding  fupreme  reverence  and  adoration  to 
God,  inters  the  neceffity  of  the  law's  being  perfeft, 
or  partaking  of  all  the  moral  excellencies  and  per- 
fe£tions  of  God. 

II.  The  nature  of  the  moral  law  is  an  evidence 
of  its  perfedion.  There  are  feveral  things  in  the 
moral  law  of  God,  which  ferve  to  evidence  its  per- 
fe^lion.  As 

I.  It  anfwers  all  the  wife  ends  of  government. 
The  defigns  of  government  ^re  to  advance  the  ho- 
nor of  the  law-giver,  and  the  lubmiffion  of  the 
fubjefl.  The  higheft  end  of  all  laws  which  God 
has  given,  muR  necefl^arily  be  his  own  glory,  be- 
caufci  he  cannot  poffibly  confult  .an  higher  end. 
Therefore  the  higheft  end  of  all  law  to  intelligent 
creatures,  muft  be  to  imprefs  their  minds  with  a  fa- 
cred  reverence  of  the  divine  Majefty,  tending  to  ex- 
cite fuch  creatures  to  fear  and  honor,  love  and  ferve 

him^ 


The  firfenion  of  the  Moral  Law.  413 

him  :  and  lubordinated  to  the  honor  of  God,  this 
lav/  muft  relpeft  the  interefl;  of  the  rational  nature; 
Yea,  when  rational  creatures  are  confidered  as  feek- 
ing  God  fupremely,  they  mull  be  fuppofed  to  feek 
their  own  happineis ;  for  the  fupreme  honor  of  God 
and  the  happinefs  of  man  are  infeparably  conneded 
together.  No  human  laws  were  ever  fo  perfect,  as 
entirely  to  fecure  the  honor  of  the  prince,  and  the 
good  of  the  fubjefl.  In  fome  refpe(5ls  they  fail  of 
anfwering  both  thefe  ends  in  perfedion  ;  and  that 
is  the  chief  reafon  ot  their  being  repealed  and  al- 
tered from  time  to  time.  But  the  moral  law  of  God 
needs  no  alteration  or  repeal  in  any  one  inftance,  it 
being  a  compleat  body  of  laws,  every  way  firted  to 
anfwer  all  the  ends  of  government,  both  to  the  ho- 
nor of  the  prince,  and  happinefs  of  the  fubjed  in 
all  refpeds. 

2,  All  the  requirements  of  this  law  are  but 
what  reafonable  creatures  ought  perfeftly  to  obey. 
They  are  exactly  fuited  to  thofe  capacities  which 
God  beftowcd  upon  man  in  his  firfl  creation.  There 
is  nothing  required  but  what  redined  reafon  and 
judgment  muft  readily  approve;  nothing  forbidden 
but  what  is  difapproved  and  abhorred  by  every  ho- 
neft  man  of  a  found  m/md.  H-nce,  God  does,  as 
it  were,  lay  afide  his  prerogative,  and  fubmit  the 

matter 


414  7^*  perfeSfion  of  the  Moral  Law* 

matter  to  a  fair  trial,  whether  It  is  not  infinitely  rea- 
fonable  that  his  people  fliould  ceafe  to  do  evil  and 
ham  to  do  well,  according  to  the  rules  of  his  holy 
law.  And  again,  he  plainly  intimates  that  he  re- 
quires no  more  of  intelligent  creatures,  than  to  aft 
the  part  of  fuch  creatures :  Remember  this,  and  (hew 
yourfehes  men  -f  And  hence  the  apoftle  Paul  infifts 
upon  an  entire  and  unreferved  obedience  to  the  law 
of  God  as  but  fit  and  right :  Tteld yourfehes  to  Gody 
as  thofe  that  are  alive  from  the  dead ;  and  your  mem- 
hers  as  injlruments  of  right eoufnefs  to  God.  J  And 
again  -,  Prefent  your  bodies  a  living  facrifice,  holy  and 
acceptable  unto  God,  which  is  your  reafonaUe  fervice  -,§ 
a  fervice  every  way  becoming  intelligent  creatures, 
and  what  in  the  right  exercife  of  reafon  cannot  be 
refufed.  It  is  as  much  as  to  fay,  that  men  cannot 
decline  from  the  perfeftion  of  obedience  to  the  di- 
vine law,  without  afling  contrary  to  the  nature 
which  God  gave  them.  While  man  continued  in 
his  original  ftate  of  moral  reftitude,  he  was  every 
way  equal  to  the  duties  required  in  the  perfefl  law 
of  God ;  and  had  he  not  chofen  rebellion,  he  might 
have  maintained  his  reftitude,  againft  all  the  temp- 
ta'.ions  of  the  devil,  and  never  have  offended  in  any 

one 

■\]fa.    xlvi.  8.         XRom.  vi.  i>         §  ^^.  xii.  I 


The  perfeSlkn  of  the  Moral  Law,  41  j^ 

one  point,  in  thought,  word  or  deed.  Hence  the 
fault  is  not  in  the  law,  that  it  ftill  infifts  upon  per- 
feflion  of  obedience  to  all  its  demands  and  com- 
mands :  but  the  blame  lies  at  our  door,  and  there 
can  be  no  poflible  reafon  afllgned  for  abating  the 
rigor  of  a  perfed  law,  in  compliance  with  that  mo- 
ral inability  which  man  has  brought  upon  himlelf* 
by  his  own  chofen  rebellion;  If  the  ftrength  of  an 
evil  inclination  might  partly  excufc  difobedience, 
then  by  how  much  the  (Ironger  the  inclination  to 
evil,  by  fo  much  the  more  excufable ;  and  confe- 
quently  thofe  that  give  themfelves  up  to  work  all 
manner  of  wickednels  with  greedinefs  would  not  be 
to  blame  at  all. 

3.  The  whole  duty  of  man  is  fummed  up  ia 
this  law.  Were  it  defea:ive  in  any  one  point  of 
duty,  it  could  not  be  a  perfed:  law ;  but  there  is  not 
one,  the  very  lead  defeft,  for  it  binds  every  one  to 
perfefl  and  perpetual  obedience,  in  the  frame  and 
difpofition  of  the  whole  man,  foul  and  body,  and  in 
performance  of  all  thofe  duties  of  holinefs  and  rioh- 
teoufnefs,  chaftity  and  fobriety  which  we  owe  to 
God  and  man. 

There  is  no  part  of  duty  to  God,  but  what  13 
included  in  this  law.    The  fum  of  man's  duty  to 

God 


4i6  The  perfcSl'ion  of  the  Moral  Law. 

God  is,  to  love  him  with  all  the  heart,  and  with  all 
the  foul,  and  with  all  the  ftrength,  and  with  all  the 
mind.  This  implies  the  knowledge  and  acknow- 
ledgment of  him,  as  the  only  living  and  true  God; 
And  where  there  are  right  perceptions  of  the  divine 
majefty  and  excellency,  there  is  a  reverential  fear ; 
the  hJgheft  efteem  and  veneration,  a  fupreme  affec- 
tion, the  higheft  gratitude,  conftant  and  unfliaken 
faith  and  dependance,  ready  obedience  and  fubmif- 
fion,  and  a  fupreme  regard  to  his  glory.  The  law 
of  God  teaches  us  that  he  is  a  Spirit,  infinite  in  be- 
ing, glory,  bleffednefs  and  perfedlion  j  all-fufiicient, 
eternal,  unchangeable,  omnifcient,  omnipotent,  un- 
changeably holy,  jufl:  and  good.  And  therefore 
that  he  is  infinitely  worthy  of  all  love,  honor  and 
homage  that  is  pofiible  for  the  mofl;  perfed:  intelli- 
gent creature  to  give  him  :  not  only  that  we  are 
bound  to  this  homage,  reverence,  love  and  obedi- 
ence •,  but  that  all  mud  be  performed  in  the  high- 
efl:  and  mod  fpiritual  manner  that  is  poffible,  to  the 
utmoft  exaflnefs. 

Again  ;  the  law  of  the  Lord  requires  all  pofTi- 
ble  duty  from  us,  both  refpefting  ourfelves  and  our 
fellow  creatures,  in  private  and  focial  life.  This 
law  does  not  omit  one.  fingle  inftance,  wherein  it 
could  be  mended,  fo  as  to  render  it  more  prudent 

or 


77;<f  perfeSilon  of  the  Moral  Law',  417 

or  decent,  comfortable  or  ufeful,  to  a6t  in  any  cafe^ 
at  any  time,  otherwife  than  the  dire6lions  thereiri 
clven.  It  iS  a  law  full  of  rules  foi^  felf-government, 
for  ,a  good,  yea,  a  perfetfl  conduct  to  one  another. 
Our  Saviour  Turns  up  the  whole  of  fecond  table  du- 
ties in  a  few  words :  All  things  u-hatfoever  ye  would 
that  men  floould  do  unto  you,  do  ye  even  fo  to  them. 
This  is  che  requirement  of  the  law,  that  in  every 
thing  our  dealings  with  others  be  juflt  in  the  fame 
manner,  and  with  the  fame  upright  and  compafTion- 
ate  temper,  as  we  reafonably  would  expefl  from 
them  towards  ourfelves,  were  they  in  our  circum- 
liances,  and  we  in  theirs.  This  law  teaches  us,  that 
whatever  our  civil  ftations  be,  we  renounce,  abhor, 
and  utterly  forfake  all  irregular  inclinations  and  de- 
fires,  which  confift  in  the  luji  of  the  flejh^  the  lufl  cf 
the  eye,  and  the  pride  of  life,  And  that  we  be  per- 
fe<5lly  pure  in  our  whole  life,  in  a  perfefl  n;overn- 
ment  of  our  paflions  and  appetites ;  in  a  perfedlly 
juft,  honeft,  benevolent  heart  and  behavior  toward 
all  men  ;  that  we  have  no  carnal  inclination  ;  that 
we  have  an  entire  conqueft  over  all  impurity  of 
thought,  word  and  deed — that  we  entirely  banint 
all  falfhood  and  lies,  deceit  and  fraud  of  every  kind, 
to  the  remotefl;  diftince  from  our  defjgns  and  con- 
verfation,  and  pay  the  ftrideft  regard  to  truth  and 
uprightnefs,  at  all  times,  and  in  every  circumftance. 
E  e  e  But 


ij.i5  The  perfeSlion  of  the  Moral  Law. 

But  it  would  be  almofl:  endiefs  to  enumerate  all 
the  rules  of  duty  to  be  obferved  towards  ourlelves 
and  others,  in  all  which  the  moral  law  of  God  re- 
quires finlefs  perfection  \  and  therefore  in  Rom  xii. 
2.  it  is  called  the  perfccl  will  of  Gsd, 

4.  It  is  a  law  that  binds  every  individual  perfon. 
It  is  equally  calculated  for,  and  enjoined  upon  all 
mankind,  without  exception  :  it  includes  every  foul 
under  its  bonds,  high  and  low,  rich  and  poor,  lupe- 
riors,  inferiors  and  equals:  the  king  upon  the  throne 
is  equally  obliged  by  this  law,  as  the  meanell  vaflal 
that  bows  at  his  footftool.  There  is  no  man  fo 
great,  but  God  is  infinitely  above  him,  and  there- 
fore has  a  right  to  demand  perfecl  obedience  from 
him.  Neither  learned  nor  unlearned  are  excufed 
from  obedience.  Kings  of  the  earthy  and  all  people  •, 
princes  and  all  judges  of  the  earth.  Both  young  men 
and  maidens,  old  men  and  children :  thefe  are  required 
to  praife  God  with  perfed,  unfinning  obedience. 

z^.  It  is  a  law  that  binds  all  the  powers  and  fa- 
culties of  men.  The  law  reaches  our  mortal  bodies ; 
fuch  members  as  our  hands  and  feet,  our  eyes,  ears 
and  tongues,  thefe,  none  of  thele  are  at  any  time, 
nor  in  any  meafure,  to  be  inflruments  of  unrighte- 
oufnefs  unto  fin,  but  to  be  ufed  in  a  juft  and  righte- 
ous 


The  perfeHion  of  the  Moral  Law.  419 

ous  manner  for  God.  And  (o^  all  the  faculties  cf 
our  fouls,  underftanding,  will  and  afFe(rtions,  love 
and  hatred,  hope  and  fear  j  all  that  we  have  and 
are,  mufl,  with  full  confent,  and  without  refervc,  be 
conlecrated  to  God  in  perfed  obedience.  Soul 
and  body,  time  and  talents,  interefts  and  employ- 
ments are  to  be  improved  for  God.  And  here  lies 
the  excellency  of  this  law,  that  it  binds  the  confcience, 
fo  that  no  human  laws  can  difannul  -it.  Men  can- 
not acquit  themfelves  to  their  confciences,  if  they 
negleift  to  do  that  which  is  lawful  and  right  in  the 
light  of  God,  ihe  infinitely  wife  Ruler  and  impartial 
Judge  of  the  world.  The  law  of  God  is  to  dire£t 
and  govern  the  confciences  of  all  intelligent  ceratures. 

6.  It  is  a  law  that  endures  for  ever.  Every  di- 
vine precept  in  the  decalogue,  flows  from  the  un- 
changeable nature  of  God,  and  the  condant  nature 
and  relation  of  man,  and  therefore  the  law  never  alters; 
It  was  a  law  to  Adam,  a  law  to  Ifrael,  and  is  fo  to  us 
Gentiles.  It  endures  through  all  ages ;  the  whole 
was  defigned  to  endure  for  ever,  and  is  infinitely 
more  invariable  than  the  laws  of  the  Medes  and 
Perfians.  It  is  founded  upon  the  infinite  perfecti- 
ons of  God,  to  which  nothing  can  be  added,  nor 
any  thing  diminifhed,  and  it  muft  endure  to  endlefs 
ages.  And  therefore  ou r  Lord  fays,  until  heaven  ana 
Eee2  e 


*t 


,a\^ 


\  The  perfeSiion  of  the  Moral  Law, 

turth  pafs  awa)\  one  jot,  or  one  tiiile  Jhall  in  no  mje 
fafs  from  the  law.  The  natural  and  neceflary  re- 
iu;C  of  the  divine  perfeftions,  make  moral  duty 
everlaftingly  binding  upon  all  capable  lubjedls. 
There  may  be,  indeed,  an  alteration  in  the  capacity 
and  relation  of  fubjecls,  which  will  alter  their  obli- 
gation to  fome  particular  duties,  yet  there  can  be 
no  alcerrrion  in  the  law,  which  is  as  unchangeable 
as  God  himfelf. 

Use    I.  Is  the  law  of  the  Lord  perfefl  in  all 

thofe  refpefts  in  which  we  have  confidered  it  ?  Then 
how  awfully  g^uilty  are  thofe  who  hold  it  in  con- 
tempt !    It  mud  be  an  infinite  evil  for  any  to  make 
light  o|-  this  perfev5l  law,   as  though  it  were  mean 
and  contemptible,   not   worthy  to   be   treated  with 
common  decency.    It  is  an  awful  confideradon  that 
.  any   profefibrs  of  chrifiianity   fhould  reprelent  the 
moral  law  as  not  binding  upon  the  confcience?,  and, 
as  fome  fay,  no  more  to  be  regarded  than  an  old  al- 
manack.    What  is  this  but  dcfpifing  Gud  himfelf, 
who  fpeaks  to  us  in  his  law  ?    Suiely,  the  perfedl 
law  cif  Jehovah  ought  for  ever  to  be  ficred  to  us, 
Vr-e  ought  to  fpeak  and  think  of  it  with  great  reve- 
rence, lor  the  purity  of  its  precepts,  the  fublimity 
and  m.-.jefly  of  its  fentiments,  and  the  pUinnefs  of 
its  [lyle,  might  \v,;li  fecure  our  veneration  ;  and  be- 

fides  i 


The  perfeSl'ion  of  the  Moral  Law,  4.21 

fides,  no  other  law  fo  much  concerns  our  befl:  and 
lafting  intereft.  And  yet,  as  it  it  were  not  enough 
to  live  and  ad  contrary  to  the  requirements  of  the 
law,  are  there  not  many  who  treat  it  in  a  moft  fcur- 
rilous  manner  ?  And  what  can  be  more  contrary  to 
that  reverence  which  is  due  to  the  perfed  law  of 
God,  than  for  perfons  to  trample  it  under  their  ieet  ? 

II.  Learn  hence,  the  vanity  of  expelling  to  be 
juftified  before  God  by  any  works  that  men  can  do. 
For,  the  law  extends  to  every  duty,  and  requires 
perfect  obedience  in  heart  and  life,  and  yet  without 
any,  the  leaft  defeft  or  remiffion.  But  we  come 
vaftly  fhort  of  the  perfedion  of  the  law  in  our  bed 
performances,  and  yet  muft  be  able  to  lay  claim  to 
a  perfefl  righteoufnefs  (or  j unification,  or  elle  the 
law  will  condemn  us.  Well  therefore  has  the  apo- 
ftle  faid,  that  by  the  deeds  of  the  law  Jhall  no  fleOo  be 
juftified  in  his  fight.  Perfonal  obedience,  in  the  pre- 
fent  degenerate  (late,  can  never  juftify  us  at  the  tri- 
bunal of  God  i  for  the  law  is  fo  far  from  ac<juit- 
ing  any  of  its  fubjefts  from  condemnation,  that,  by 
its  light  and  authority,  they  are  convidled  as  finners 
and  brought  to  fee  themfelves  fo.  And  therefore  a 
juil  fenfe  of  our  own  inconformity  to  the  perfection 
of  the  law,  at  beft,  and  our  numberlels  f^ns  of 
omiflion  and  commiffion,  are  enough  to  fhow  us  the 

neceffity 


422  Ihe  perfcSlion  of  the  Aloral  Law. 

necefllty  of  a  foreign  righteoufnefs  for  pardon  and 
acceptance.  For  how  can  we  imagine  that  God 
will  accept  us  for  an  imperfefl  righteoufnefs,  when 
his  law  requires  finlefs  perfedlion  ?  To  do  this  would 
reflect  upon  him  as  a  moral  Governor  of  the  world, 
and  be  an  infinite  diflionor  to  the  reflitude  of 
his  nature.  God  can  look  upon  no  righteoufnefs 
as  fufficlent  to  recommend  any  to  his  favor,  but 
"what  every  way  correfponds  to  the  perfedlion  of  the 
law  ;  and  therefore  through  the  great  deficien- 
cy of  our  own,  it  is  become  abfolutely  neceflTary 
that  we  be  provided  with  a  perfefl  righteoufnefs 
from  another,  as  our  furety  :  in  the  right  and  virtue 
of  fuch  a  righteoufnefs,  God  may  accept  us,  and 
bellow  his  blefTings  upon  us.  This  may  teach  us 
the  neceiTity  of  being  found  in  the  rigliteoufnefs  of 
Chriii,  the  only  Mediator,  in  the  merits  of  whofe 
fufferings,  God  will  gracioufly  pardon  our  fins,  and 
and  in  the  virtue  of  whofe  aftive  obedience  he  will 
accept  our  perfons  upon  believing  in  his  name. 
And,  blefiTcd  be  God,  //  afjy  man  fm^  we  have  an  Ad' 
vocate  ivith  the  Father^  Jefus  Cbrift  the  riihteous, 
Chrifl:  is  a  glorious  and  ever  prevailing  interceffor 
to  plead  our  caufe  with  his  and  our  Father,  againft 
the  charges  of  the  law  and  juftice,  that  our  iniqui- 
ties m.iy  not  be  punlfiied  upon  us  according  to  their 
deferts.    He  haa  wrought  out  an  everlafling  righte- 

pulnefs, 


The  ^irfe5itm  of  the  Moral  Law*  423 

oufnefs,  which  he  prefents  btffore  the  throne  on  our 
behalf.     Had  there  been  a  law  enaded,  that  could 
have  entitled  a  fallen  creature  to  life,  on  condition 
of  his  performing  the  obedience  it  required,  God 
would  have  fpared  his  Son  :    but   it  was  impofiible 
that  any  tranfgrtflbr  fliould  ever  be  juiliiied,  by  his 
fulfilling  the  righteoufnels  of  the  law,  bccaufe  thro' 
the  corruption  of  nature,  he  is  brought  under  guilt, 
and  rendered  utterly    infufficient  to  anfwer  all  its 
demands.     We  are  incapable   fubjefts  of  a  jufti- 
fying  fentence,  by  any  thing  wrought  in  us,  or  done 
by  us.     But  God  in  his  infinite  wifdom  and  grace, 
has  found  out  another  way,  and  fent  his  Son,  who 
affumed  human  nature  into  perfonal  union  with  him- 
felf,  to  do  honor  to  the  perfed  law,  and  anfwer  the 
great  defigns  of  divine  love  to  us.     God,  by  the 
atoning  facrifice  of  Chrift,  (hewed  his  juft  and  un- 
yielding abhorrence  of  fin,  and  pafl^ed  and  executed 
a  judicial  fentence  againft  it,  in  the  fufi^erings  of 
Chrift,  as  our  fubftitute."    This  was  done,  that  the 
whole  righteoufnefs  demanded  by  the  holy,  broken 
law,   might  be  filled  up  by  our  public  head  and  re- 
prefentative.     It  is  on  his  account  God  appears  on 
a  mercy  feat,  that  finners  may  approach  him  with 
humble  boldnefs,  and  find  acceptance.     This  de- 
monftrates  the  glory  of  divine  juftice,  and  the  per- 
fedlion  of  the  Redeemer's  righteuufncfs.    In. this 

wax 


4- 1 5  tl^e  pcrfeSf'ion  of  the  Mom!  Laiv, 

way  juftice  is  fatisfied  and  provifion  honorably 
made  for  the  pardon  of  fin.  In  this  way  God  dil- 
plays  the  reflitude  of  his  nature,  as  well  as  the  jul- 
tlfying  righteoufnefs  of  Chrift,  which  he  has  appoin- 
ted and  accepts  to  Ihew  forth  the  riches  of  his 
grace,  O  may  this  be  our  only  hope  and  peace, 
before  God,  unto  him  who  has  freely  loved  us^  and 
gtvet^himfelf  for  us^  an  offering  and  facrifice  to  God 
for  a  fweet  fmelling  favor,  and4ias  cleanfcd  us  from 
the  guilt  and  power  of  our  fins,  by  an  effe»5lual  ap- 
plication of  the  virtue  of  his  own  blood  -,  unto 
him  who  is  divinely  glorious  in  his  perfon  and  of- 
fice, be  honor  and  dominion  tor  ever  and  ever. 


SERMON 


^.m^'B'^'^^ 


SERMON  XX: 

7^e  ufes  of  the  moral  Law  to  the 


Unre^enerate. 


PSALM     XIX.    7. 

— Converting  the  SouL 


fW^  HOUGH   every  good  man,    vvhofe 
^  T  B  principles  are  right,   and   whofe  heart  is 
\Cif^^  changed  and  fandified  by  the  grace  of 
God,  brings  forth  the  fruits  of  righteoufnefs  and 
holinefs,  in  fpiritual,  ufeful  defigns  and  aflions ;  and 
every    unregenerate    man,    whofe    principles    are 
wrong,  and  whofe  heart  is  under  the  dominion  of 
fin,  brings  forth  fruits  of  unrighteoufnefs  and  ini- 
quity in  evil  inclinations  and  works ;  yet  neither  of 
thefe  is  difcharged  from  perfed  obedience  to  the 
F  f  f  moral 


426     The  iijes  of  the  Moral  Law  to  the   TJnregeneratt, 

moral  law  of  God  •,  but  fiill  the  renewed  have  fome- 
thing  defedlive,  fomething  offenfive  in  their  bed  du- 
ties ;  and  the  unrenewed  do  nothing  but  fin  in  the 
belt  that  ihey  do :  therefore  the  law  condemns  them 
both :  neither  the  one  nor  the  other  can  be  acquit- 
ted and  accepted  of  God,  by  his  befl  performances. 

Some  may  obje(5l  and  fay  from  thence,  "  where- 
fore then  ferveth  the  lav/  ?  "  To  what  end  or  pur- 
pofe  •,  of  what  ufe  and  benefit  to  men,  is  this  per- 
fefl  law  of  God  ? 

The  pious  and  infpired  pfalmift  aniwers  that  it 
is  eminently  ufeful :  the  law  of  the  Lord  is  perfe^, 
converting  the  fouL  i.  e.  It  is  of  eminent  ufe  and 
fervice,  as  a  mean  to  bring  finful  man  back  to  him- 
felf,  to  God,  and  to  his  duty.  It  is  an  holy  law, 
oppofed  to  ail  impurity,  and  requiring  perfeft  mo- 
ral reftitude.  And  therefore  it  may  be  called  a 
tranfcript  of  the  holy  nature  of  God,  which  is  his 
moral  excellency,  by  which  he  is  feparated  from  all 
impurity,  feeking  himfelf  in  all  thin-gs,  and  above 
all  things,  in  all  his  thoughts,  words  and  aflions, 
cxacflly  conformed  to  that  holinefs  which  he  has  ex- 
prelTed  in  his  law.  Hence,  he  invites  men  to  the 
imitation  of  his  holinefs  :  Be  ye  holy :  for  1  the  Lord 
your  God.  am  holy.     And  again  ;  l>e  ye  perfe5l^  even  as 

your 


Ihe  ufes  of  the  Moral  Law  to  the    Unregenerate.     A^l 
your  Father  which  is  in  heaven  is  perfe5i.     As  he  is 
Infinitely  holy  in  his  eflence,  fo  his  law  is  perfectly 
holy,  and  requires  perfeft  holinefs  of  all  men ;  ^or  a 
dedication  of  themfelves  to  the  glory,  will  and  caufe 
of  God  ,  flying  all  manner  of  impurity,  both  of 
flelli  and  fpirit,  and  with  an  ingenuous  and  per.eftiy 
..ndifguiled  candor  and  finglenefs  of  heart,  and  with 
perfeft  integrity  and  upnghtnefs  of  foul  before  God, 
they  aim  lupremely  at  his  glory,  agreeable  to  his 
holv  nature  and  will.     And  on  this  account  the  law 
of  God  is  eminently  ufeful  to  all  men,  teaching  eve- 
ry point  of  duty  to  God  and  man,  and  binding 
them  to  walk  accordingly.     Though  nothing  oa 
man's  Vart  can  anfwer  for  his  tranfgreKons,  yet  God 
expeas  and  requires  obedience  to.  the  precepts  ot 
the  moral  kw.      And  therefore  the  prophet  fays, 
God  hath  Jhewed  to  man  what  is  good :  and  what  doth 
the  Lord  require  of  thee,  but  io  do  juffly,  to  love  mer- 
cy, and  to  walk  humbly  with  thy  God  ?   The  abound- 
ing  of  divine  grace  gives  no  liberty  to  fin  ?    but,  if 
a  man  of  ends  in  one  point,  he  is  guilty  of  all  •,  for  the 
contempt  of  the  fame   authority  is  manifeft  in  the 
breach  of  one,  as  in  the  breach  of  all,  and  the  fame 
curfe  is  deferved  in  the  breach  of  one,  and  in  the 
breach  of  all.   And  the  reafon  is,  becaufe  the  whole 
law  is  infeparably  connefted  together,  like  a  chain 
of  ten  links,  which,  if  one  link  is  broken,  the  chain 
Fff2  *^ 


4i8     The  ufes  of  the  Moral  Law  to  the   Unregenerate. 

is  dllTolved.  The  law  is  therefore  ufeful  to  all  men, 
as  a  mean,  to  convince  them  of  their  moral  inabi- 
lity to  keep  it,  and  of  the  moral  defilement  of  their 
nature,  hearts  and  lives,  to  humble  them  under  the 
fenfe  of  their  fin  and  mifery,  and  to  help  them  to  a 
clear  fight  of  their  need  of  Chrift.  This  law  there- 
fore muft  be  very  ufeful  to  the  irregenerate,  and  the 
regenerate,  to  the  unconverted,  and  the  converted. 

First,  It  is  of  eminent  ufe  to  the  Irregenerate 
and  unconverted:  For  this  realon  the  apoftle  Paul 
fays,  the  Jaw  was  our  fcboolmajler  to  bring  us  to  Chrijiy 
that  we  might  be  jujtified  by  faith.  For  by  the  (lri(fl- 
nefs  of  its  moral  precepts,  and  the  feverity  of  its 
curfe,  it  Ihows  natural  men  their  fin  and  danger, 
the  infufHciency  of  their  own  rlghteoufnefs,  and  their 
needot  a  perfedly  righteous  and  atoning  facrifice.  It 
(hews  them  their  finfu'ners,accures  fc  condemns  them 
^or  ir,  but  fliews  them  no  help  either  for  the  guilt 
of  fin  contracted,  or  againfl;  the  power  of  it.  Hence 
it  is  faid,  by  the  law  is  the  knowledge  of  fin.  By  this 
law  they  may  fee  their  fins  clearly  and  efFcdtually, 
and  therefore  it  is  far  from  being  a  righteouiaefs 
unto  life.  Hence  the  apoftle  fpeaks  of  its  ufeful - 
nefs  to  him,  in  this  regard.  /  had  net  known  f.n^ 
lut  by  the  law.  He  knew  by  his  former  experiences 
that  he  fnould  never  have  rightly  underftood  that 

this 


The  ufes  of  the  Moral  Law  to  the  Unregenerate.    429 

this  and  that  was  finful  and  condemnable  -,  never 
fiiould  have  been  fuitably  humbled  for  them,  and  beea 
brought  to  fee  his  need  of  Chrift,  had  it  not  been 
for  the  light  and  authority  of  God's  perfefl  holy 
law,  which  made  the  difcovery  to  him,  by  the  ap- 
plication of  it  to  his  confcience  :  and  fo  it  is  with 
others. 

The  perfed  law  of  God  applied  to  the  confci- 
ence, avvakens  the  ftupid  carelefs  finner  to  a  fenle  ot 
fin  and  danger.     Some  men,  who  enjoy  the  exter- 
nal light  of  divine  revelation,  appear  to  be  as  defl:- 
tute  of  any  internal  light,  or  moral  lenfe  of  the  per- 
fedlion  of  the  law,  as  the  poor  ignorant  heathen, 
who  are  without  the  clear  indrucStions,  commands, 
and  prohibitions  of  the  law,  publilhed  in  the  fcrip- 
tures.     Thefe  can  eafily  defpife  all  the  reproofs  of 
the  word  and  providence  of  God  ;  they  will  mock 
at  fear,  and  fet  God  and  all  his  threatnings  at  defi- 
ance.    But  when,  out  of  the  general  knowledge  of 
the  mind,  a  man  has  a  moral  fcnfe,  or  fecret  iuds- 
ment  of  the  certainty  and  perfe6lion  of  God's  law, 
he  perceives  the  contrariety  of  his  heart  to  God, 
and  his  danger  thence  arifing.     This  application  of 
the  law  roufes  him  up,  which  is  reprefented  by  azvci- 
king  cut  of  pep.    He  (hakes  off  Hoth,  and  a  fupine, 
carelefs   and  drowfy  frame  of  fpirif,  and  becomes 


4.30     'T^J^  ^*fes  of  the  Moral  Law  t^i  the   TJnrcgenerate. 

diligent  and  watchful.  It  is  for  want  of  this  moral 
fenfe  of  the  law,  that  finnsrs  are  generally  thought- 
lels  and  unconcerned  at  this  day,  and  give  a  dread- 
ful loofe  to  their  lufts.  They  ieem  generally  to  be 
ftrans:ers  to  thetrue  knowledge  and  difcernino;  of  the 
pure  and  fpirituai  meaning,  and  high  requirements 
ot  the  law,  though  they  may  be  acquainted  with  the 
letter  of  it !  O  that  this  perfeiSt  law  might  be  fet 
home,  in  the  light  and  energy  of  the  holy  Spirit, 
upon  their  minds  and  confciences,  to  awaken  them 
out  of  their  fecurity  I 

Surely,  if  the  law  were  thus  applied  to  a-fin- 
ner,  he  would  be  fenfible  of  the  rebellion  of  his 
Ivearc,  and  the  reign  fin  had  in  his  foul  :  he  would 
be  convinced  of  the  righteous  judgment  of  God, 
the  v/orft  of  puniihment  was  due  to  him.  Sin 
would  revive  in  his  confcience,  in  its  hideous  forms, 
and  with  terrible  accufations  of  guilt  and  obnoxi- 
oufnefs  to  wrath.  It  is  this  application  of  the  law 
that  produces  deep  forrow  of  heart,  and  ardent  cries 
after  deliverance  from  avenging  jullice. 

Again  •,  the  perfed:  law  of  God  applied,  ferves 
to  convince  the  natural  man  of  his  moral  inability 
to  help  hiiT.lelf.     He  finds,  by  this  application,  he 
cannot  dircft  hin^felf  of  the  natural  blindnefs,  en- 
mity 


The  ufes  of  the  Moral  Law  to  the  Vnregeneratt.    431 

mity  and  carnality  of  his  heart.     He  cannot  choofe 
to  fee  and  turn  to  the  Lord,  contrary  to  his  prefent 
inclination,  and  to  that  ftrong  motive,  which  is  fu- 
perior  to  all  other  motives  in  view.     He  is  convin- 
ced that  he  cannot  make  atonement  for  fin,  nor  fa- 
tisfy  the  rights  of  jiuHce :    he  confeHes  his  forfei- 
ture of  life  and  every  bleffing,  and  that  it  is  not  in 
the  power  of  his  own  hand  to  ranfom  his  foul  from 
death.     But  if  he  is  left  even  of  God,  fo  far  con- 
vinced, he  will  not  apply  to  Chrift  for  help,  accor- 
ding to  the  gofpel.     The  pride  and  enmity  of  his 
heart  make  him  ftand  off,  and  fxand  jupon  terms. 
He  will  not  lubmit  to  God  upon  a  peradventure, 
but,  bad  as  he  finds  himfelf  to  be,  he  is  In  hope  of 
doing  fomething  that  is  connefled  with  a  gofpel 
promife. 

But  further ;  the  law  is  ferviceable  to  fliut  up  a 
man  to  the  faith.  By  the  ftriflnefs  of  its  precepts, 
and  the  feverity  of  its  curfe,  it  is  adapted  to  con- 
vince men  that  it  is  impofTible  that  unrenewed  fin- 
ners  ihould  do  any  thing  but  fin,  and  therefore  that 
they  run  further  in  debt,  notwithftanding  all  their  at- 
tempts to  help  themfelves.  And  by  the  applicatio.a 
of  this  perfedl  law,  a  finner  may  be  brought  to  fuch 
a  fenfe  of  guilt,  as  to  acknowledge  God's  right  to 
punilh  him,  by  executing  the  curfe  threatened  upon 

him. 


.A. 


\ 


432     The  ufes  of  the  Moral  Law   to  the   Unregetieraic, 

him.  He  may  find  himfclf  like  a  captive  in  ward, 
under  the  commanding  and  condemning  lenience  of 
the  law  i  (hut  up  as  a  criminal  inclofed  in  prifon  un- 
der a  fenfe  of  guile,  and  juftly  liable  to  wrath.  An 
effectual  application  of  the  law  to  his  confcience 
will  make  him  own  the  equity  of  the  ri<^hteous  Go- 
vernor, if  he  fhould  call  him  off  for  ever.  When 
it  fpeaks  throughly,  by  light  in  the  confcience,  it 
is  that  every  mouth  may  be  jQcpped^  and  the  rebel  may 
become  guilty  before  God.  Every  plea  of  rightcoufnefs 
on  the  footing  of  his  own  works  are  filenced  and 
confuted,  fo  that  he  has  nothing  to  fay  in  his  own 
excufe,  were  God  to  proceed  with  the  utmofl:  feve- 
rity  again (t  him.  He  has  the  fentence  of  condem- 
nation pafied  againft  him,  in  his  own  confcience,  by 
the  law  let  home  wich  power,  and  therefore  he  has 
norhing  to  plead  but  mercy,  fovereign  and  free  mer- 
cy, with  the  felf-condemned  Publican,  to  cry,  God 
he  merciful  to  me  a  /inner. 

Some  divines  feem  to  fuppofe  that  the  filencing 
and  confuting  all"  the  pleas  of  righteouinefs  on  the  .  • 
footing  of  our  own  \vork§,  is  the  effed  ot  that  im- 
mediate work  of  the  Spirit,  which  implants  a  prin- 
ciple of  fpiritual  life  in  the  foul,  though  the  more 
general  opinion  is  different.  Be  that  as  It  may,  lo 
far  as  any  means  are  ufed  to  bring  fouls  to  this  tem- 
per. 


rh€  Ufa  of  the  Moral  law  to  the   Unregemrate.     433 

per,  to  ftrip  them  of  lelf,  and  make  tberr.  yield  to 
fovereign  mercy,  it  is  done  by  the  application  of  the 
divine  law  to  their  confciences.  '  And  fuch  an  ap- 
plication is  neceflfary  to  prepare  them  tor  Chrift.     I 
iay,  it  is  neceffary,  for  without  it  they  will  choofe  to 
live  upon  themlelves,  and  their  own  doings,  and  to 
be  beholden  to  free  grace  as  liitle  as  poffible.  Men's 
hearts  will  not  come  down  to  take  the  blefTings  of 
the  new  covenant  as  a  tree  gift,  without  they  are 
brought  to  it  by  the  application  of  the  law  to  their 
confciences.     It  is  very  crofs  to*  the  pride  ot  their 
hearts  to  have  nothing  of  their  own  to  boaft  of.- 
They  would  fain  reft  in  the  improvement  of  their 
natural  abilities  :  they  let  up  their  earneft  feeking  •, 
their  moral  fincerity,  their  honeft  endeavors,  &c.- 
And  nothing  but  effectual  conviclion  by  the  perfeft 
law  of  God,   will   beat  them  oft  from  fuch  vain 
hopes  :  they  would  overturn  the  foundation  of  the 
gofpel,  and  cry  down  Jefus  Chrift  and  frde  grace, 
if  that  pride  of  their  hearts  were  not  overcome  by 
the  authority  of  the  law  fo  appHed  as  to  bear  down 
the  pride  of  their  hearts,  and  make  them  fenfible  of 
the  infinite  vilenefs  of  their  duties. 

OBJ.    Though  a  man  does  feek  his  fafety  from 

wrong  principles,  yet,  if  he  is  morally  fincere,  and 

feeks  in  earneft  after  grace  and  Chrift,  God  will 

Q  g  g  ^^^^. 


434     ^^'  ^fi^  of  the  Moral  Law  to  the   IJnregenerate. 

hear  and  accept  him  :  and  therefore  the  authority 
of  the  law  need  not  be  fo  applied  as  to  beat  down 
the  corrupt  principles  of  the  heart. 

Ans.  I.    The  highefl:  improvement  of  natural 
abilicies,  and  the  mod  earned  effdeavors  after  grace 
and  falvation  from   a  corrupt  principle,  lays  God 
under  no  moral  obligation   to  beflow  faving  grace 
upon    any.      //  is  net   of  him  that  'willetk^  nor  of 
him  that  runneth,   hut  of  God  that  fewelh  mercy. 
The   moft    diligent    endeavors    and    enquiries   of 
natural   men   after   grace   ard   falvation^    can   be 
no  motive  with  God  to  beftow  his  faving  mercy 
upon  any,  for  he  is  moved  by  nothing  out  of  him- 
felf.     But  it  is  necefTary  that  a  man  fiiould  have  the 
law  efFe(flua11y  applied  to  his  cor.fcience  to  make 
him  fenfible  of  this.     While  in   a  (late  of  nature, 
under  the  power  of  pride  that  reigns  in  him,  let 
him  be  ever  fo  earned,  he  is  flill  difobedient  to  God, 
and  to  his  holy,  juft  and  good  law.     Under  all  his 
endeavors  after  falvation,  he  is  wandering  from  God, 
and  from  the  way  of  life  and  peace,  being  feduced 
by  the  treachery  and  pride  of  his  own  heart ;  and 
he  will  continue  to  do  fo,  unlefs  he  is  bowed  to  tlie 
foot  of  divine  Sovereignty  by  the  authority  and  per- 
fedion  of  the  law  applied  to  his  confcience. 


s; 


The  ufes  of  the  Moral  Law  to  the   Unregenerate.     435 

2.  God  is  under  no  promifory  obligation  to  be- 
flow  Cnrift  and  falvation  upon  the  utmofl:  endea- 
vors of  natural  men.  All  thofe  endeavors  are  ex- 
cited  by  finful  principles,  and  therefore  they  are  not 
acceptable  to  God.  Nothing  is  done  in  a  fpiritual 
holy  manner,  that  is  not  done  under  the  influenca 
of  divine  faith,  and  wiihout  faith  it  is  impqffible  to 
pkafe  God.  There  is  not  even  the  lead  degree  of 
moral  virtue  in  fuch  endeavors,  but  all  is  done  to 
feive  a  luft.  And  how  can  that  which  is  done  un- 
der the  power  and  dominion  of  caaial  principles, 
be  it  ever  lo  zealoufly  done,  or  with  ever  fo  ftrong 
defires,  be  acceptable  to  God  ?  Befides,  the  whols 
flock  of  gofpel  promifes  are  made  in  Chrift.  They 
are  ratified  and  confirmed  by  the  death  of  Chrift,  to 
them  that  are  favingly  called,  and  vitally  united  to 
him,  and  not  to  others.  Thofe  that  are  effectually 
called,  and  they  only,  do  receive  the  promife  of 
grace  and  glory.  All  the  promifes  are  made  pri- 
marily to  Chrift,  and  none  may  claim  them,  until 
they  are  in  him.  But  t^^en  may  feek  upon  natural 
principles,  and  not  be  able  to  enter  into  life  :  they 
may  fifh,  and  catch  nothing  :  they  may  defire  to  die 
the  death  of  the  righteous,  and  die  the  death  of  the 
finner.  Now,  unlefs  the  perfe(5Uon  of  God's^  law 
is  difcovercd  to  the  inmoft  fenfe,  by  effeftual  cdn- 
vi(fl;ion,  men  will  never  let  go  their  arminian  hold 
G§§a  of 


43^     TJoe  ufes  of  the  Moral  Law  to  the   Unregenerate.  , 

of  their. ow^n  doing'?,  and  honeft  endeavors-,  but 
will  carry  it  in  their  minds  that  they  (hall,  by  and 
by  gain  the  point ;  i,  e.  put  themfelves  under  fuch 
circun[i (lances  that  God  will  be  obliged  by  promife 
to  beftow  falvation  upon  them.  But  if  they  were 
fuitably  preffed  by  the  application  of  the  law,  it 
would  beat  down  this  vain  and  proud  imagination, 
though  nothing  elfe  will  do  it;  and  therefore  the 
application  of  the  law  in  its  purity  and  perfeflion 
to  the  confcience,  is  eminently  ufeful  to  the  unre- 
newed, as  a  mean  of  their  converfion.  But 

Is  not  God  above  his  law  ?  May  he  not  difan- 
nul  it,  to  make  way  for  the  endeavors  of  natural 
men  to  be  accepted  ? 

No  ;  by  no  means ;  in  no  cale.  The  apoftle 
Paul  aiTures  us  that  the  laiv  is  not  made  void  through 
falih.  The  authority  and  perfedlion  of  God's  law 
is  eftabiin-ied  by  the  righteoufnefs  of  another,  unto 
juftification,  and  as  a  compleat  and  obligatory  rule 
of  life.  To  fay  that  Gad  can  difpenfe  with  this 
Liw,  or  moderate  the  rigor  of  its  demands,  is  to  fay 
thit  he  is  above  himfelf,  and  can  fuffer  violence  to 
his  own  nature,  of  which  the  law  is  a  tranfcript. 
If  the  law  might  have  been  difannulled,  what  need 
could  there  have  been  of  the  death  of  Chrift  ?"  If 

God 


^he  ufes  of  the  Moral  Lav)  to  the   Vitregeneraic.     437 

God  could  have  made  void  the  law,  to  make  way 
for  the  relief  ot  finners,  why  did  he  not  fpare  his 
Son  trom  fufferings  ?  Why  did  he  deliver  him  up 
to  die  in  the  room  and  ftead  of  the  eled,  as  a  facri- 
fice  of  atonement  for  their  fins  ?  Chrifl:  muft  needs 
fufFer,  not  only  to  fatisfy  the  juftice  of  God,  and 
to  magnify  the  law  and  make  it  honorable.  And 
indeed,  however  hypocrites  may  cry*  peace,  peace  to 
their  fouls,  there  can  be  no  true  peace  of  confci- 
ence,  until  you  can  fee  the  honor  of  the  law  fecu- 
red,  and  its  perfed  demands  anfwered. 

Use  I.  Learn  hence,  one  reafon  why  fo  many 
remain  unconverted,  who  enjoy  the  written  law  of 
God.  It  is  obvious  to  any  one  of  careful  obferva- 
lion,  that  many  who  enjoy  the  law  of  God,  written 
in  the  bible,  and  explained  in  the  public  miniflry, 
are  ftill  bound  down  to  the  power  ot  fin,  and  bound 
over  to  everlafting  deftruflion  by  the  holy  law  ot 
God.  The  bitter  fruits  which  they  bear,  as  bitter 
as  gall  and  wormwood  to  the  palate,  are  plain  evi- 
dences of  their  irregeneracy.  Others  that  are  more 
refini'd  in  their  outward  walk,  appear  to  live  upon 
their  doings,  and  imagine  that  God  will  abate  the 
rigor  of  his  law,  and  fo  they  Hiall  end  well  at  lafl:, 
though  they  continue  under  the  d^ominion  of  fin. 
Now,  if  the  law  of  the  Lord  is  perfed,  and  will 

abate 


438     *rhe  ttjcs  of  the  Moral  Law  to  the   Unregenerati, 

abate  nothing  of  a  perfedl  righteoufnefs,  as  we  have 
heard,  then  one  reafon  of  their  living  in  their  fins, 
is,  becaufe  the  hiw  has  never  been  io  cfFedualiy  ap- 
plied to  their  confciences,  as  to  convince  them  of 
its  perfeftion,  and  the  feveiity  of  its  demands.  If 
they  have  had  fome  awakenings,  thefe  have  led  them 
more  to  their  external  conduct,  than  to  a  fenfe  of 
the  vilenefs  of  their  hearts.  If  they  were  through- 
\y  convinced  that  the  law  was  perfeft,  that  it  requi- 
red finlefs  pecfe£tion  in  heart  and  life ;  it  they  had 
an  inward  fenfe  of  the  amazing  contrariety  of  their 
hearts  to  this  law,  and  the  Law -giver,  and  the  ne- 
ceffity  of  a  perfeft  righteoufnefs  for  their  fecurity, 
or  unavoidable  and  endlefs  mifery  without  it,  could 
they  be  eafy,  as  they  generally  appear  to  be  ?  It  is 
impoffible  !  Dellru^lion  from  God  would  be  a  ter- 
ror to  them  1  This  light  of  the  perfe6l  law  would 
fo  pierce  and  vvound  their  confciences,  under  a  fenie 
of  the  vilenefs  of  fin,  and  their  danger  thereby  ! 

But  for  lack  of  this  fenfe  of  the  law,  my  friends, 
you  have  generally  a  I'df-fulnefs ;  hope  for  fafety 
from  fbrnething  done  by  you,  and  will  not  be  at  the 
foot  of  fovereign  mercy.  O  if  the  Lord  does  not 
fever  you  from  your  fins  by  the  application  of  his 
perfcd  law  j  if  he  does  not  beat  down  the  pride  of 
your  heaits,  and  beat  cut  the  lurking  cavils  that  are 

therein 


'The  ufes  of  the  Moral  Lavj  to  the   XJnregenerate.     439 

therein  ;  if  he  does  not  bring  you  to  yield  to  the  dirpO" 
fal  of  his  mere  good  pleafure,  you  never  will  receive 
the  Lord  Jelus  Chrift  unto  eternal  life.  Your  flight 
convictions  are  like  to  be  a  fpring  of  hypocrify,  and 
fpring  of  apoilacy,  but  never  will  prepare  you  for 
mercy,  unlefs  divine  grace  fo  operates  as  to  humble 
you  out  of  felf,  and  brings  you  to  fubmit  to  God. 
If  you  fall  fliort  of  effeflual  convidlions  of  the  per- 
fedlion  of  the  law,  you  will  never  renounce  your 
own  righteoufnef?,  and  be  entirely  beholden  to 
Chrifl:  and  grace  for  juftification  and  falvation,  but 
will  Humble  and  fall,  and  lofe  the  prize. 

II.  Let  the  unrenewed  f!rive,  in  the  ufe  of 
means,  after  thorough  convidlons  of  the  perfedioa 
of  the  law.  There  are  fome  that  have  fo  many 
av,'akenings  in  their  confciences,  as  to  fear  the  wrath 
of  God  becaufe  of  their  fins,  who  have  never  been 
throughly  convinced.  Others  are  more  infenfible  ; 
they  feem  obdinately  bent  upon  their  lufts,  and 
confcience  lets  them  alone ;  and  yet,  they  have  fome 
fpeculative  and  general  knowledge  of  the  law,  and 
of  fin.  Both  thcfe  forts  of  finners  have  reafon  to 
dread  the  confequcnces  of  their  prefent  J!ate.  Both 
hold  fafl:  to  the  luft  of  their  own  hearts,  and  refufe 
to  fubmit  to  God.  And  all  men  in  a  flate  of  fin 
do  obftinately  refule  offered  mercy,  until  they  have 

a 


44*^     ^^  ^-^  ''f  ^^^  Moral  Law  to  the   Vnregenerate, 

a  fenfe  of  the  nature  of  fin  and  mifery,  by  the  ef- 
fedual  application  of  the  law,  and  thofe  divine  in- 
fluences that  humble  them  at  the  foot  of  God. 

Those  of  you  that  ?re  in  this  flate,  whether  awa- 
kened or  unawakened,  have  juft  rcafon  to  tremble, 
left  the  vengeance  of  God  feize  upon  you :  for  you 
are  condemned  fmners  -,  you  abide  under  a  fentence 
of  condemnation  by  the  law,  and  nothing  but  the 
fiender  thread  of  life  that  keeps  off  the  execution. 
Whether  you  will  ever  be  fo  convinced  of  the  per- 
fedion  of  the  law,  and  your  obligations  to  keep  it 
perfedly  ;  whether  ever  you  will  be  brought 
throughly  to  feel  yourfelves  under  its  curfe,  and  the 
Receflity  of  deliverance,  while  there  is  yet  hope, 
God  knows.  But  means  are  to  be  ufed  with  a  viewr 
to  this  end  :  Thererefore  in  order  hereto 

Seriously  meditate  upon  the  perfeflion  of  eve- 
ry part  of  the  law.  This  would  tend  to  make  you 
fenfible  of  your  falling  infinitely  fliort  of  all  its  re- 
quirements, and  to  convince  you  of  your  aggrava- 
ted guilt  and  danger.  It  would  tend  to  excite  na- 
tura*l  confcience,  and  caufe  it  to  bear  witnefs  againfl 
you.  Though  you  have  lived  under  great  light, 
and  enjoyed  many  and  great  advantages  to  gain 
knowledge,  yet,  upon  clofe  attention,  you  might  fee 

that 


Tfje  ufes  of  the  Moral  Law  to  the   Unregenerate.     441 

that  you  have  been  guilty  of  infinite  evils  in  break- 
ing through  your  obligations  to  God  and  man.     A 
juft  view  of  the  law  would  tend  to  rob  you  of  that 
comfort  you  take  in  your  duties,  and  to  fill  you  with 
an  awful  apprehenfion  oi  the  majefty  and  holinefs 
of  the  great  Law-giver.     What  is  better  adapted, 
as  meani,  to  convince  you  that  God  might  righte- 
oufiy  leave  you  to  perifli  in  your  fins ;  to  refia  and 
walk  contrary  to  you,  as  you  have  refiQed  and  wal- 
ked contrary  to  him  ?  If  you  carefully  meditate  and 
ponder  upon  the  extent  and  perfeftion  of  the  law  iti 
all  its  parts,  it  might  ferve  to  convince  you  that  if 
God  fhould  eternally  deny  you'thofe  efFedual  con- 
viaions   which    are  necefTary   to  prepare  you  for 
Chrift,  it   would  be  a  righteous  negleft,  and  but  a 
.    juft  treatment  ot  you,  corrcfpcnding  with  your  treat- 
ment of  him  and  his  law.     Would  there  not  be  a 
great  likenefs. between   your  temper  and  behavipr 
towards  the  law  of  God,  and  his  condua  towards 
you,  if  he  (hould  let  you  alone  in  your  fins,  to  go 
down  to  everlafiing  perdition  ?  You  might  fee  that 
fuch  unholy,,  finful  fervices  as  yours  provided  vou 
were  outwardly  reformed,  could  never  move  divine 
pity  towards  you.     All  external  means,  though  ex- 
cellent in  themfclves,  may  increafe  your  hardnefs  of 
heart,  and  ripen  you  for  a  more  aggravated  damna- 
tion.    Yet,  that  God,  for  his  own  fake,  may  make 
H  h  h  ufe 


442      The  ufes  of  the  Moral  Law  to  the   Vnregenerete, 

ule  of  the  law  to  bow  and  break  your  hard  heart, 
and  prepare  you  to  receive  from  Chriil  t[ie  gift  of 
rishteoufnels  and  life. 


o 


Again  :  beg  earneftly  ijiat  God  would  make  you 
deeply  f^^nfible  that  his  law  is  perfedl,  and  that  you 
are  bound  by  it.  As  ever  you  defire  a  due  fenfe  of 
fin,  before  it  is  too  late,  lie  at  the  foot  of  God  and 
implore  his  mercy,  that  he  would  put  you  upon  the 
wheel,  and  break  you  down  by  thorough  convifti- 
ons.  Indeed,  he  cannot  be  obliged  to  do  this  for 
you,  by  your  prayers,  or  any  thing  elfe  that  you 
can  do  :  but  he  can  do  this  for  you,  and  beftow  his 
faving  grace  upon -you  if  he  pleafes  ;  and  unlefs  it 
be  done,  to  faving  purpofe,  you  are  undone  for  ever. 

Do  not  excufe  yourfelves  from  prayer  by  faying, 
your  prayer  is  an  abominalion  to  the  Lord^  for  this  will 
not  excufe  you.  It  is  alfo  faid,  the  way  of  the  wick- 
ed is  an  abomination  to  the  Lord-^  but  will  it  thence 
follow  that  irregenerate  perfons  muft  perform  no 
duties,  of  any  relation  they  ftand  in,  natural,  civil, 
or  externally  moral  ?  Mufl  they  not  perform  the  du- 
ties of  a  magiftrate  and  fubjed,  a  hufband  and  wife, 
a  parent  and  child,  a  mafler  and  fervant?  This 
would  deftroy  all  humanity,  and  all  relations  of 
life.  So  it  is  faid,  the  plowing  of  the  wicked  is  Jin ;  but 

wiU 


th'!  tifes  of  the  Moral  Law  io  ihs  UnregeneraU.  443 
will  it  therefore  follow,  that  the  unconverted  muft 
not  till  the  ground,  nor  labor  in  their  ordinary  cal- 
lings ?  You  might  as  well  fay  it  is  not  lawful  for 
any  man  to  employ  them,  nor  for  them  to  eat  or 
deep..  But  in  ail  thefe  things  we  are  to  diftinguiQi 
between  the  duty  done,  and  the  manner  of  doing  it. 
That  which  is  ufeful  and  necefifary,  becomes  fin  by 
its  being  done  from  wrong  principles,  and  to 
wrong  ends. 

However,  it  Is  your  duty  to  pray  ;  and  prayer 
is  an  infllaued  mean  to  convince  you  of  fm,  and  to 
prepare  you  for  Chria.     Why  elfe  did  God,  af- 
ter he  had  made  large  promifes  of  giving  a  new 
heart,  and  a'  new  fpirit,  fay,  neverthelefs,  for  thefe 
things  will  I  be  enquired  of  by  the  boufe  cf  IJraeU  to  d9 
it  for  them.     The  houfe  of  Ifrael  was  all  God*s  co- 
venant people,  unconverted,  as  well  as  the  convert- 
ed.     And  thofe  that  were  the  unconverted  are  par- 
ticularly required  to  pray  God  to  beftow  the  new 
heart,  and  new  fpirit  upon  them.  Nor  can  I  fee  but 
that  the  unconverted  muft  be  excluded  the  public 
prayers  of  the  church  for  them,  and  io  never  hear 
a  prayer,  as  well  as  be  excufed  from  praying  for 
converting  grace.     If  they  are  encouraged  to  pray 
in  outward  dillreues,  much  more  for  the  lalvation 
of  their  fouls :    but  they  are  encouraged  to  pray  "»• 
Hhh2  ci;twasd^ 


441-  <  72?(?  ujes  of  the  Moral  Law  to  the   Vnre generate. 

outward  didrefrcs,  for  when  they  cry  to  him  in  their 
irouhUy  he  brings  them  out  of  their  difrejfes. 

Further  :    the  unconverted  are  commanded  to 
pray,  as  a  mean  of  converting  grace,     i  fhali  men- 
tion only  the  command  to  Simon  the  forcerer,  that 
great  feducer  of  the  people  ;  repent  therefore  of  this 
ihy  wickednefs^  and  pray  Gody  if  perhaps  the  thought  of 
thine  heart  may  be  forgiven  thee.    The  cafe  looked  al- 
niofi;  defperate,  and  yet  as  it  v;?as  po/Tible,  Simon  is 
commanded  to  humble  himfrlf  and  cry  for  mercy, 
if  God  peradventure  would  give  him  repentance  to 
the  acknowledgment  of  the  truth.     This  is  fpoken 
of  as  doubtful,  if  he  fliould  humble  himfelf  and 
beg  for  mercy,  whether  he  fliould  obtain  ir.  I  think 
the  ap^QIe  cannot  intend   evangelical  repentance, 
though  Simon  muit  have  had  repentance  unto  life 
cternaJ  if  he  had  been  iaved.     But  Peter  fpake  of 
repentance  before  faith  in  Chrift  ;  for  if  he  had  fpo- 
ken of  that  repentance  which  is  the  cfte^fl  of  faving 
faith, -how  could  he  havi  iaid,  if  perhaps  ?  It  could 
iiGC  have  been  a  perhaps  with  a  writer  under  the  in- 
fpiration  of  the  Holy  GhoH:.     But  had  that  been 
the  meanincT  cf  the  auoflle,  he  muft  have  faid,  "re- 
pent  and  pray,"  and  then  of  a  truth  God  will  for- 
jrive  you  ;  his  promife  and  oath  are  gone  for  it,  and 
he  cannot  go  back :  the  heavens  and  earth  Hiiill 

fooriCr 


The  ufes  of  the  Moral  Law  to  the   TJnregeneratc.     445 

fooner  pafs  away,  than  Simon  could  have  lain  un- 
der the  guilt  of  his  fin,  had  he  been  a  true  penitent. 
But  here  is  only  perhaps,  and  therefore  I  think,  that 
the  repentance  fpoken  of  is  only  legal. 

But  perhaps  you  will  fay,  how  can  the  prayers 
of  the  unconverted  be  a  mean  of  grace,  for  v/hen 
I  have  attempted  that  duty,  under  a  notion  of 
means  to  that  end,  I  have  feen  the  fins  of  my  du- 
ties to  be  my  greateO;  fins  ?  Anf.  This  is  rather  an 
evidence  that  God  has  been  working  in  your  corifei- 
ence,  by  your  prayers :  how  elfe  came  you  to  have 
fuch  a  deep  fenfe  of  the  fins  of  your  duties  ? 
You  fee  that.felf  is  fet  up,  and  not  ChriO:  j  that 
you  have  ufed  your  prayers  to  appeale  confci- 
ence,  and  therefore  the  fins  of  your  prayers  appear 
to  be  your  greatefl:  fins.  But  this  is  far  from  mili- 
tating againft  the  direclion  to  pray  for  a  fenfe  of 
your  finfulnefs.  Indeed  it  argues  that  by  this  very- 
mean  you  have  been  covinced  of  the  vile  treachery 
and  deceitful nefs  of  your  heart.  And  doubtlefs  this 
is  one  reafon  or  end,  why  the  unconverted  are  requi- 
red to  pray  for  converting  grace.  It  is  a  moral  du- 
ty, and  endeavor  ng  to  attend  it,  in  a  right  manner, 
tends  to  convince  them  of  their  moral  inability  to 
pray  in  a  right  manner.  Hov;  is  it  that  finners  are 
uilially  brought  to  defpair  of  help  in  themlelves, 

ar/J 


446     The  ufes  of  the  Moral  Law  to  the   Unregenerafe, 

and  to  be  fenfible  of  the  worthleflnefs  and  vilenefs 
of  their  duties  ?  Is  it  by  endeavoring  to  pray,  and 
to  ufe  other  means,  or  by  reftraining  prayer  and 
neglecting  means  ?  Experience  teaches  thatconvidion 
comesundertheufeof  thefe  means.  Experience  teaches 
that  finners  are  made  fenfible  of  the  fmfulnefs  of  their 
duties  by  attempting  to  do  them.  Theconverted,  ufu- 
ally,  know  that  they  were  convinced  and  humbled, 
when  they  were  flriving  to  ufe  means  of  grace  with  all 
their  might.  But  what  of  all  this  ?  Is  there  no 
ground  to  expefl  finners  will  be  converted,  until 
they  are  ftirred  up  to  keep  the  law  .''  Anf.  No;  for 
who  ever  truly  embraced  Chrifl:,  in  the  gofpel,  be- 
fore he  was  fenfible  of  the  perfedlion  of  the  lav/  ? 
It  is  con  virion  that  makes  men  fenfible  that  the  law 
is  perfefl;  it  is  convi(5l:ion  that  makes  them  fenfible 
that.the  law  mud  be  kept :  it  is  convi6lion  that  puts 
them  upon  trying  and  praying  to  make  up  with  the 
law.  It  is  convi6lion  that  makes  them  defpair  of  re- 
lief in  that  way,  and  look  out  after  Chrifi:,  the  only 
helper. 


SERMON 


s» 


SERMON  XXI. 


l^he  ufes  of  the  moral  Lavo  to  the 

Regenerate, 


PSALM     XIX.    7. 

— Converting  the  Soul. 


Wy^iW^  HAVE,  upon  thefe  words,  endeavored 


I    w  to  fhew  the  ufe  of  the  moral  law  to  all 


5hl^)^J^  men,  though  no  man  fince  the  fall,  can 
attain  to  righteoufnefs  and  life  by  it.  Particularly, 
I  have  attended  to  its  ufefulnefs  to  the  irrege- 
nerate,  awakening  the  confcience,  convincing  of  fin 
and  danger,  cutting  off  all  vain  hopes,  and  pre- 
paring the  unconverted  for  Chrift.  And  now 

II; 


448       The  ufes  of  the  Moral  Law  to  tI}^:  Regenerate. 

II.  We  {hall  obferve,  that  this  perfcy^  law  of 
God  is  of  eminent  life  and  lervice  to  the  rege- 
nerate and  converted. 

We  grant,  that  fincere  converts  are  dead  to  this 
law,  as  a  covenant  which  requires  perfe(5l  obedience, 
as  the  condition  of  life,  and  pronounces  a  curfe  for 
every  failure  :  in  this  refpeft  the  law  is  vacated,  and 
has  loft  its  power  over  all  real  chriftians.  They  are 
freed  from  its  terms  for  j unification  and  condem- 
nation, becaufe  Chrift  has  borne  ihsir  fms  in  his  czvn 
lody  on  the  tree  ;  and  redeemed  them  from  the  curfe  of 
the  law,  king  made  a  curfe  for  them.  They  cannot 
be  juftified  at  the  awful  tribunal  of  God,  by  their 
own  perfonal  obedience  :  for  this  law  is  fo  far  from 
acquitting  any  of  its  fubjedls  from  condemnation, 
that  by  its  light  and  authority,  they  are  convided 
as  finners,  and  brought  to  iee  themfelves  fo,  through 
the  v^ant  of  conformity,  to  it. 

Nevertheless  ;  the  perfed,  moral  law  is  of 
eminent  ufe  to  real  chriftians  in  common  with  other 
men.  For  it  is  holy,  and  ferves  to  teach  thenjt  the 
holy  nature  and  will  of  God.  It  is  a  perfeft  rule 
to  fquare  their  lives  by,  and  they  are  bound  to  walk 
according  to  it.  It  is  alfo  uJeful  to  convince  them 
of  the  remaining  backwardnefs  of  their  hearts  to 

keep 


7he  ufei  of  the  Moral  Law  to  the  Regenerate.      449 

keep  the  law,  and  of  the  finful  pollution  of  their 
nature,  heart  and  life.  It  is  of  fervice  to  hum- 
ble them  in  the  fenle  of  their  fin  and  mifery,  and 
thereby  to  help  them  to  a  clearer  fight  of  the  need 
they  have  of  Chrift,  and  ot  the  perfedion  of  his 
obedience.  Thus  far  in  general,  the  law  is  ufeful 
to  real  chriftlans  in  common  with  all  other  men. 
Let  us  now  defcend  to  fpecialties. 

And  here  ;  this  perfe6t  law  is  adapted  to  teach 
believers  what  infinite  obligations  they  are  under  to 
Jefus  Chrift.     He  has  been  made  a  curfe  for  them, 
in  the  ojreatnefs  of  his  love  :  and  by  the  merit  of  his 
death,  he  has  bought  them  out  of  the  hand  of  juf- 
tice,  and  fo  by  the  price  of  his  own  blood,   has  de- 
livered them  from  the  wrath  and  punifhment  wh;ch. 
is  fummed  up,  and  threatened  in  the  curfe  of  the 
law.     He  came  under  the  fentence  and  execution  of 
the  law,  in  their  room  and  flead,  when  he  was  deli- 
i-ered  hy  the  determinate  ccimfel  and  fcre-knowUdge  of 
God,  to  fuffer  upon  the  crofs.     When  it  was  impow 
fible  that  ever  a  tranfgrefTor  fhould  be  acquitted  by 
thJhenor  of  the  law,   becaufe  it  pronounced   the 
curfe  for  every  fin,  Chri(\,  by  alTuming  human  na- 
ture into  perfonal  union   with  himfdf,  and  beinty 
made  under  the  law,  and  that  in  fuch  a  low  conditi- 
on, as  carried  a  refemblance  of  the  finful  ftate  ;  and 
I  i  i  being 


450       The  ufes  of  the  Moral  Law  to  the  Regenerate, 

being  thus  fent  to  do  honor  to  the  law,  and  anfwer 
the  great  defigns  of  divine  love,  God,  by  the  aton- 
ing blood  which  Chrift  offered,  (hewed  his  jufl:  an4 
unyielding  abhorrence  of  fin,  and  executed  a  judi- 
cial fentence  againft  it,  in  his  penal  fufferings,  that  the 
righteoufnefs  of  the  law  may  be  fulfilled,  in  our  na- 
ture, room  and  (lead,  and  fo  be  efteemcd,  as  fulfil- 
led in  (lead  of  all  true  chriftians,  who  walk  not  after 
the  flefhy  hut  after  the  fpirit.  Surely  then,  real  chri- 
ilians  have  reafon  to  admire  at  the  infinite  wifdoni 
and  grace  of  God  that  a  method  of  falvation  by 
Chrifl:  is  revealed,  fo  as  to  honor  the  divine  law,  and 
render  the  falvation  of  finncrs  poffibie  to  believers. 
Are  you  already  delivered  from  the  guilt  and  do- 
minion of  fin,  by  Jefus  Chrift  ?  How  deeply  (hould 
you  feel  yourfelves  obliged  to  devote  your  fouls  and 
bodies  to  God,  and  to  yield  an  unfeigned  and  un- 
referved  obedience  to  his  law,  as  his  willing  fervants ! 

Again  :  it  is  of  eminent  ufe  to  (lir  up  a  Ipirit 
of  oratitude.  It  was  this  ccnfideration  that  moved 
2echariah  to  break  out  with  holy  rapture,  in  that  in- 
ftruflive  hymn  of  praife  :  Bkffed  he  the  Lord  Q^li^f 
l(rn&U  for  he  hath  v  filed  and  redeemed  his  people,  and 
hath  raifed  up  an  horn  of  falvation,  in  the  houfe  of  his 
fervant  David  •,  that  he  would  grant  unto  «J,  that  we 
heing  delivered  out  cf  the  hands  of  our  enemies,  might 

ferve 


4 

Ihe  i>f:s  of  the  Moral  Law  to  the  Regenerate.       451 

ftfce  him  without  fear,  in  hoUnefs  before  him,  all  the 
days  of  our  life.     And  truly,  fuch  a  ranfom  from  fin 
and  mifery,  into  which  we  were  fallen,  and  under 
which  we  lay  by  the  righteous  fentence  of  the  law, 
is  enough  to  excite  the  afcripticns  of  all  polTible 
honors  to  our  God.     What  (barer  in  this  great  fal- 
vation  would  not  gladly  fpread  the  news  of  it  far 
and  wide  ?    Surely,  this  will  naturally  excite  real 
chriftians  to  pour  out  their  fouls  in  joyful  thankf- 
giving  and  praife,  that  through  the  undeferved  and 
compaiTionate  kindnefsof  their  God,  Chiift,  the  Son 
of  righteouinefs,  has  fhed  his  reviving  fsving  beams 
upon  them  !    It  was  mere  love  and  grace,  that  pro- 
vided and  fent  fuch  a  mighty  Saviour,  to  redeem 
your  fouls  from  deftrudion,  and  guide  you  in  the 
way  of  peace  with  God,  and  peace  of  confcience,. 
and  peace  one  with  another.     This  Saviour  is  come 
to  fulfil  God*s  promifes  of  the  Meffiah,  that  mer- 
cy of  mercies,  and  to  make  good  his  holy  and  invi- 
olable covenant  to  the  children  of  promife.     On?; 
grear  defign  of  which   was,  to  vouchfafe  his  fpe- 
cial  favor   unto   you,   that,   being  refcued,  by  the 
ra#t,  might  and  grace  of  Jefus  Chrift,  you  might 
be  at  liberty  for,  and  engaged  in  his  fervice,  and 
might  be  enabled  to  perform  it,  without  the  (lavifh 
fear  of  God,  or  the  tormenting  fear  of  men.  Doubt- 
lefs,  if  we  have  a  due  fenfe  of  the  perfeftion  of  the 
1  i  i  a  3a.W;^ 


452       The  ufes  of  the  Aloral  Law  to  the  Regeneratt, 

law,  and   redemption  by  Chrift,  we  (Kali  join  the 
apoftie,  giving  thanks  unto  the   Father,   who   hath 
made  lis  meet  to  be  partakers  of  the  inheritance  of  the 
Saints  in  light  j  "-uvho  hath  delivered  us  from  the  power 
of  darknefsy  and  hath  tranfiated  us  into  the  kingdom  of 
lis  dear  Son :   in  whom  we  have  redemption  through 
his  hlood,  even  the  for^ivenefs  of  Juis.  Had  not  Chrift 
given  himfelf  a  ranfom,   we  could   not  have  had  a 
compleat  deliverance  from  the  guilt  and  dominion 
of  fin,  and  the  curfe  of  the  law.     We  could  not 
have  inherited  the  fpiritual  and  eternal  bleffings  that 
fin  had  forieited :  but  now  we  are  afiured  of  the  ef- 
ficacy of  Chrift's  atoning  blood  for  thefe  purpofes, 
according  to  the  riches  of  the  Father's  grace,  from 
the  dignity  of  Chriit's  perfon,  and  the  excellency  of 
his  oirice.     He  has  made  fatisfadlion  to  the  law  and 
juflice  of  God  in  a  way  of  atonement,  fo  that  on 
this  account,   together  with  all  his  lufferings  and 
obedience  which  he  finifhed  at  his  death,  chriilians 
have  free  and  full  forgivenefs,  which  includes  deliv- 
erance from  the  curie  of  the  law  and  the  wrath  of 
God,  from  the  power  of  fm  and  the  fling  of  death, 
together  with   a  recovery  to  all  pofTible  happmefs 
and  glory  in  their  whole  perfons.     Now,  thefe  and 
other  benefits,  could  not  arife  from  any  worth  in 
the  I'ervices  of  real  chriftians,  but  merely  from  the 
inexhauftible  fulnefs,  excellency,  and  boundlefs  over- 
flowings 


s  27"?  ufes   of  the  Moral  Law  to  the  Regenerate.       453 

flowings  of  the  free  mercy  of  God  the  Father,  as 
he  appointed,  gave,  and  accepted  of  Chriit,  who 
ah^o,  in  the  greatnefs  of  his  love,  gracioufly  confea- 
ted  to  lay  down  his  life,  and  magnify  the  law.  This 
therefore,  if  any  thing,  calls  upon  theiii  to  abound 
in  grateful  thankfgivings,  and  delightful  tributes  of 
praife  to  God  and  the  Lamb. 

Again  :  it  Is  of  great  ufe  to  provoke  chriftians 
to  the  greateil  watchfulntfs  unto  duty.  When  Paul 
was  convinced  ot  his  wicked  and  injurious  condud 
towards  Chrift,  in  the  cruel  and  unjull  defigns, 
which  he  was  profecuting  againft  his  members,  the 
convidion  was  fo  powerful  upon  his  confcience  and 
heart,  that  he  trembled  under  a  fenfe  of  ihocking 
guilt,  and  was  ailonilhed  to  think  how  vile  he  had 
been,  and  therefore  he  cried  out.  Lord  what  wilt  ihoii 
have  ms  to  do  ?  He  was  ready  to  refign  to  the  au- 
thority and  command  of  Chrift.  He  confefled  that 
he  had  done  wickedly,  and  would  do  fo  no  more. 
Then  he  would  fain  be  led  in  a  right  way  for  know- 
ing and  doing  his  will,  that  he  might  teftify  his  re- 
pentance, and  do  honor  to  Chrift's  name.  When 
the  law  is  faithfully  preached,  and  throughly  appli- 
ed to  chriftians  by  the  holy  Spirit,  they  will  flirrcn- 
der  them  Pelves  up  to  God,  his  authority  and  com- 
mand, concerning  their  duty  that  lies  before  them.' 

If 


454       ^^^  «/^^  '^f  ^^^^  Moral  Law  to  the  Regenerate^ 

If  they  have  been  of  a  cruel  and  bitter  difpofition, 
being  battered  and  hewn,  and  broken  down  by  the 
Jaw,  they  become  gentle,  humble  and  traiflable,  un- 
der the  condu6l  of  Jefus  Chrift,  fo  that  a  little  child 
may  lead  tbem.  Nothing  breaks  down  the  pride  of 
man*s  heart,  and  excites  to  Walk  more  humbly  and 
clofely  with  God,  fo  much  as  the  law  applied  in  its 
perfedion  to  the  heart.  True,  it  is  the  gofpel  ap- 
plied that  draws  forth  the  grace  of  humility,  but  it 
is  the  law  applied  that  makes  men  afraid  of  fin,  and 
breaks  tht;m  down  at  the  foot  of  God,  defpairing 
of  help  any  where  but  by  the  gofpel. 

All  men,  fince  the  fall,  are  habitual  enemies  to 
the  law.  They  have  the  law  of  fin  and  death  in 
their  hearts ;  the  law  in  their  members,  gratifying 
the  perverfe  inclinations  of  fin,  contrary  to  the  per- 
tedt  law  of  God.  But  in  converfion,  this  law  is  en- 
graven upon  the  heart,  by  the  Spirit  of  God,  crea- 
ting anew  in  Chrift  Jefus,  putting  new  difpofitions 
in  the  heart  agreeable  to  the  divine  law.  The  whole 
law  of  God,  as  a  rule,  is  engraven  upon  the  heart 
of  all  real  chriftians,  agreeable  to  the  importance 
of  the  truth  contained  therein.  Thofe  things  that 
are  moft  weighty,  will  have  the  deepeft  imprefllon : 
they  are  delivered  into  the  very  form  and  image  of 
the  dodrines  and  commands  of  Chrift,  as  into  a 

moulds 


Hje  ufes  cf  the  Moral  Law  to  the  Regenerate.       45^; 

mould,  which  has  left  its  prints  and  lineaments  up- 
on them.  The  deep  things  of  God,  the  weightier 
matters  of  the  law,  fuch  as  the  knowledge,  love  and 
fear  of  God,  reverence  and  obedience  to  God,  make 
a  deeper  imprelTion  than  thofe  truths  which  are  not 
fo  important,  Thofe  who  make  a  great  ftir  about 
fmall  matcers,  fuch  as  minty  anife  and  cummin,  and 
neglefl  the  moft  important  duties  of  the  law,  fuch 
as  juftice  and  mercy  toward  man,  and  faith  toward 
God,  are  but  hypocritical  and  felf-conceited  boaft- 
ers.  Their  hearts  have  not  been  cafl:  into  the  mould 
of  the  law  as  a  rule  of  righteoufnefs. 

But  where  men  are  favingly  converted,  the  mo- 
ral law  is  impreffed  upon  their  hearts.  Chrift  never 
lets  them  go  lawlefs,  but  puts  the  yoke  of  obedi-^ 
ence  upon  them  :  for  although  Chriil  has  fulfilled 
the  law  as  a  covenant  of  works,  he  has  not  made 
void  any  part  of  it,  as  a  rule  of  duty.  And  this 
rule  lies  mainly  upon  the  hearts  of  chriftians :  their 
hearts  are  conformed  to  this  rule,  and  all  its  require- 
ments in  matters-of  duty.  And  becaufe  it  is  a  prin- 
ciple in  the  heart,  it  is  a  yoke  that  is  eafy^  and  a  bur- 
den that  is  light.  Hence  chriftians  love  to  obey  God 
in  all  things,  and  have  a  careful  refped  to  all  his 
commands.  They  take  diligent  heed  that  their 
hearts  and  lives  are  given  up  to  his  revealed  will, 

and 


456       77^^  tifes  of  the  Moral  Law  to  the  Regenerate', 

and  have  a  divine  pleafure  in  obedience.  Others 
may  do  rpnny  fpecious  things  that  are  very  ufeful 
to  fociety,  but  their  hearts  are  not  cafl  into  the  right 
mould  ;  they  do  the  external  aft,  but  do  not  love 
the  law,  nor  the  Law-Giver  who  requires  it.  But 
where  it  is  wrilten  in  the  heart,  it  works  thoughtful- 
nefs,  care  and  diligence  to  cbferve  every  branch  of 
chriftian  duty.  A  gracious  application  of  it  to 
chrifbians,  in  the  exercife  of  faith,  teaches  them,  ihAt 
denying  ungodlimfs  and  worldly  lujis,  they  Jhould  live  fo- 
lerly,  righteoujly^  and  godlily  in  this  prefent  evil  world ; 
looking  for  that  bleffed  hope,  and  the  glorious  appear- 
ing of  the  great  God^  and  our  Lord  Jefus  Chrift,  who 
gave  himfelf  for  us,  that  he  might  redeem  us  from  all 
iniquity,  and  purify  to  himfelf  a  peculiar  people  zea- 
lous of  good  works. 

Indeed,  though  the  law  is  perfeft,  in  all  thofe 
refpefls  which  have  been  confidered,  it  can  do  no- 
thing without  the  gofpel,  any  more  than  a  rule  can 
do  without  a  hand  to  ufe  it.  The  law  is  added  to 
the  gofpel,  as  a  rule  is  put  into  the  hand  of  a  work- 
man. The  rule  will  do  nothing  of  itfelf,  and  fepa- 
rated  from  the  hand,  though  the  hand  will  do  no- 
thing right  without  his  rule.  So  here,  though  the 
lav;  is  applied,  it  is  the  gofpel  applied,  that  gives 
ability  to  perform  afts  of  obedience  to  the  law. 

The 


Vie  ufis  of  the  Moral  Laiu  to  the  Regenerate,  457 
the  gofp/sl  not  only  convinces  men  of  the  perfec- 
tion of  the  law,  by  the  Surety's  tulfiUing  its  pre- 
cepts,  and  fufifering  it's  penalty,  but  it  makes  it 
firm  and  abiding  in  chrillians,  as  a  rule,  and  by  gof- 
pel  grace  they  are  difpofed  to  obey  all  the  com- 
mands of  God  :  and  this  grace  is  more  and  more 
increafcd  in  them,  until  they  arrive  to  the  full  pro- 
portion of  that  mature  age,  with  regard  to  the  per- 
fedion  of  their  graces,  comforts  and  holinefs  in 
heaven. 

Now,  that  real  chriilians  are  excited  to  obfervc 
every  part  of  the  law  as  a  rule,  and  that  they  find 
it  exceeding  ferviceable  to  that  end,  is  evident. 
Were  it  not  fo,  the  gofpel  would  not  fend  them  to 
it  as  a  rule  of  pradice.  The  gofpel  does  not  fend 
them  to  it  as  a  covenant  ot  life ;  nor  yet  for  Orength 
to  do  moral  duties  -,  but  the  goipcl  knds  them  to 
the  law  as  a  rule  ot  duty.  Mofss  was  that  famous 
law-giver,  who  delivered  the  mind  and  will  of  God 
in  the  ten  commaTids :  and  the  gofpel  fends  us  to 
Mofes  to  learn.  Hence  Abraham  is  reprefented  as 
faying,  they  have  Mefes  And  the  prophets ;  let  them 
hear  them  -,  intimating  that  the  rule  of  life  was  giv- 
en in  the  law.  And  God  requires  love,  and  all  bran- 
ches of  duty  to  God  and  man,  as  much  under  the 
prefent,  as  under  the  ancient  difpenfation.  And 
K  k  k  therefore 


45 S       Tfjs  tips  of  toe  Moral  Law  to  the  Regaieratit 

there {"orc  Jefus  Chrift  has  f-^t  himTelf  for  a  pattern 
of  imitation,  in  a!l  the  duties  of  humilitj',  kindnefs, 
love,  purity,  and  other  chriiiian  offices,  that  we 
Ihould  do  as  he  hath  done.  Chrifl,  as  Mediator, 
has  not  fet  hiiTifeif  up  to  be  imitated,  v^herein  it  re- 
fpefts  the  merit  of  his  obedience  and  iurferings-,  but 
as  to  the  ac>s  of  moral  obedience  which  he  perfor- 
med, he  is  an  example,  worthy  of  imitation,  and  he 
bids  us  to  follow  him. 

Thus,  having  confidered  the  ufe  and  fervice  of 
the  perfect  law  of  God,  to  all  men  in  general,  and 
to  real  chrin:ians  in  fpecial,  we  fhall  clofe  the  fubjeifl 
with -fome  application. 

I.  Learn  hence,  the  great  deHgn  of  infinite 
vvifdom  in  publifhing  the  m.oral  law.  We  have  no 
need  to  fearch  after  the  hidden  counfels  of  God,  in 
order  to  fir.d  out  the  defign  of  infinite  wifdom  in 
giving  his  holy  law  to  intelligent  creatures,  for  God 
has  revealed  the  end  and  defign'of  it.  And  as  it 
refpecfts  fallen  man,  it  is  of  eminent  ule  to  difcover 
and  convince  of  fin,  to  humble  and  prepare  finners 
for  Chrift,  and  to  be  an  everlafting  rule  of  righte- 
oufnefs.  And  real  chrilVians  may  find  their  daily 
need  to  confider  its  perfedion  and  extent,  to  pre- 
fer ve  a  due  fenfe  of  their  obligations  to  Chrift,  the 

only 


The  ufes  of  the  Moral  Law  to  the  Regenerate.       450, 

only  Siviour,  to  excite  their  graticude  to  God  for 
the  gift  of  his  Son  to  redeem  and  blefs  his  people,, 
and  to  humble  them,  and  ftir  up  chridian  v,'atchful- 
nefs  unto  every  duty.  Indeed,  this  perfefl  law  of 
God  is  of  ufd  to  thole  that  are  nor,  iior  never  will 
be  efFedually  called  :  for  all  men  have  that  natural 
principle  of  reafoa  and  refiedtion,  which  difcovers 
the  requirements  and  prohibitions  of  the  law,  and, 
no  doubt,  by  looking  into  it  they  may  be  much  the 
better  rulers  and  fubjefts,  and  promote  the  welfare 
of  fociety  in  their  feveral  places  and  relations.  There- 
by alfo,  they  may  become  very  ferviceable  to  the 
church  of  Chrift,  and  fo  "the  earth  may  help  the 
woman. "  Though  they  are  under  the  inliuence  of 
fome  lufl  in  all  they  do,  yet,  by  the  law,  they  (hall 
be  inclined  to  incerpofe  for  the  fhelrer  and  prote»5li- 
on  of  the  church,  and  fhall  favor  its  righteous  caufe. 
For,  although  fpeculatlve  knowledge  of  the  law,  or 
any  application  of  it  to  the  conlcience  by  a  com- 
mon work  of  the  fpirit,  will  not  make  them  delighc 
in  it  as  God's  law,  and  delight  to  praclice  it  as  fuch,. 
yet  their  luds  are  reftrained,  and  they  are  driven  to 
do  many  things  by  its  influence  upon  them,  which 
makes  this  a  better  world  to  live  in^  and  the  church 
is  ferved  thereby. 

iC  k  k  ^  Bu- 


460       The  ufes  of  the  Moral  Lam  to  the  Regenerate, 

But  the  great  defign  of  the  law,  or  its  being  re- 
vealed and  continued  to  men,  is  (next  to  the  glory 
of  the. divine  charadler)  the  good  of  the  elefl  world, 
I  grant,  that  there  is  a  tv/o  fold  defign  in  both  the 
Javv  and  golpel,  but  the  principal  defign  and  end  of 
both,  in  their  revelation  to  mankind  finners,  is. the 
falvarion  of  the  felf- ruined,  in  a  way  honorary  to 
God  i  and  the  law  is  to  advance  the  defign  of  the 
gofpel  in  this  grand  affair.  But  then,  there  is  ano- 
ther end,  which  I  fhall  call  accidental,  becaufe  it 
does  not  neceiTarily  follow  from  the  nature  of  the 
law  or  the  gofpel,  but  from  the  finfui  nature  of  fal- 
len man.  It  is  from  thence  that  the  law  ferves 
to  convince  men  of  fin,  and  to  reftrain  indwelling 
?:orruption,  to  render  fin  out  of  meafure  finfui  to 
human  fenfe ;  to  heighten  and  aggravate  the  vile- 
refs  of  it  in  our  view,  and  to  condemn  finners  for 
the  very  leaft  dtkdc.  But  fiiill,  we  may  fay  of  the 
law,  as  our  Lord  Jefus  fays  of  himfelf,  thai  le  came 
not  into  ths  world  to  condemn  the  world ;  but  that  the 
'world  through  him  might  he  faved:  and  yet,  Jelus 
Chrifl:  did,  by  accident,  condemn  the  world  :  he  was 
occafionally  fel  for  the  fall  of  many  ;  an  occafion 
of  ilumbling  and  tailing  to  many  Ifraelites,  and 
others  •,  but  the  direfl  and  principal  defign  of  God, 
in  fending  him,  was  10  raife  up  and  fave,  rather 
fhan  to  condemn.     So  here-,  had  there  not  been  a 

feed 


The  lijti  of  the  Moral  Law  to  the  RegcncraH.       461 

feed  to  whom  ihe  law  was  to  be  a  fervant,  we  flioulcj 
not  have  had  it  revealed  or  publifKed  in  the  world ; 
for  there  was  condenmacion  enough,  by  the  light  of 
nature,  for  ever  to  make  men- miferable.  Neither 
was  it  the  defign  ct  infinite  wifdom  to  increale  the 
mifery  of  final  impenitents,  though  eventually  it 
will  prove  fo.  But  had  it  ;iot  been  for  the  elect, 
this  holy  and  perfed  law  would  never  have  h-cfsx 
publiflied,  as  an  introdudion  to  the  gofpei. 

II.  Learw  hence,  thofe  do  greatly  err  who  cry 
down  preaching  the  law.  Our  Lord  Jefus  Chrifl:, 
that  great  gofpei  preacher,  began  his  miniftry  by 
publilhing  the  moral  law,  and  afiured  his  hearers 
that  there  were  no  abatements  made  of  i:s  mod  rir 
gorous  demands.  And  it  is  flill  difpenfed  to  the 
eleifl  to  make  them  fenfible  of  their  need  of  Chrill, 
to  perform  the  office  of  Mediator  for  them.  He  that 
loved  the  church  and  purchafed  it  with  hisovvn  blood, 
as  the  fruit  of  his  love,  delivered  the  law  to  his  difci- 
ples,  and  gavethe  interpretation  of  it  to  them.  There- 
fore for  any  to  imagine  that  preaching  the  law  is 
carnal,  or  needlefs,  is  to  cafl:  an  awful  contempt  up- 
on the  love  of  Chrifl.  He  that  appointed  the  city 
of  refuge,  appointed  alfo  the  revenger  of  blood  : 
and  if  there  had  been  no  revenger  of  blood,  men 
Vi'onld  never  have  fled  to  the  city  of  refuge.    It  is 

vain 


4^2        The  ufes  of  the  Moral  Law  to  the  Rgcnerate. 

vain  to  pretend  that  preaching  up  the  perfcdion 
of  the  law  is  uPifuitabie,  in  our  fallen  ft  ate  \  for  Je- 
fus  Chrifb  preached  it,  in  its  wide  extent  -,  and  tho* 
his  heart  was  fo  full  of  love  and  pity  as  to  weep 
over  Jerufalein,  when  he  beheld  it,  he  preached  the 
law,  and  infixed  upon  its  perfeiflion.  And  his  n:ii- 
nidcrs  are  bound  to  explain  and  preach  the  moral 
law,  in  the  perfeflion  of  all  its  precepts,  and  the 
terror  of  all  its  thrcatnings,  as  a  mean  to  convince 
and  humble,  to  prepare  and  make  men  fenfible  of 
their  need  of  Chrift,  and  to  (hew  them  the  everlaft- 
ing  rule  of  righteoufnefs.  Our  Lord  delivered  the 
law  with  an  evident  defign  to  fubferve  the  wife  and 
glorious  ends  of  the  gofpel :  and  we  are  bound  to 
preach  the  law,  in  fuch  a  manner  as  tends  to  pro- 
mote the  fame  end.  And  if  this  law  of  God  is 
preached  in  a  way  that  tends  thereto,  if  the  great 
and  good  end  is  not  anfwered,  the  fault  does  not  lie 
in  preaching  the  law,  but  ir.  the  corruption  and  en- 
mity of  the  heart  to  the  law  and  its  author.  Thercr 
fore  ic  is  a  great  error  that  fome  men  have  fallen  in- 
to, and  it  argues  great  ignorance  as  well  as  pride, 
for  them  to  fay  that  preaching  the  law  is  carnal,  or 
legal  preaching.  For  giving  the  lav/  to  fallen  maa 
is  a  great  adt  of  grace,  and  one  of  the  greateft  pri- 
vileges that  real  chriftians  enjoy,  to  have  the  law  fo 
pre^chud  as  to  kry?  the  gre^c  dcfi^ns.  of  the  goff  ?J. 


Tl^t  ufes  of  the  Moral  Law  to  the  Regenerate >       463 

Thofe  therefore  who  do  not  love  to  have  the  law 
preached,  and  its  perfeflion  infifted  upon,  defpile 
the  crrace  and  Jove  of  our  Lord  Jcfus  Chrift. 

III.  Lear.n  hence,  with  what  a  view  the  mini- 
fters  of  Jefus  Chrift  are  to  preach  the  law.  The 
Lord  Jelus  was  a  pattern  of  preaching  the  law,  and 
his  minifters  are  to  preach  it  in  the  fame  manner  as 
he  has  publifhed  it.  The  duties  and  precepts  of  it, 
the  threatnings  and  curfes  of  it,  muft  be  preached 
fo  as  will  tend  to  ferve  the  great  defign  of  the 
gofpel.  Therefore 

The  law  is  never  to  be  preached  in  a  legal  man- 
ner. Will  you  aHc  what  it  is  to  preach  the  law  in 
a  carnal,  legal  way  ?  Anf.  Thofe  who  preach  the 
law  as  a  matter  of  fpeculation,  or  as  a  moral  philo- 
fopher  would  preach  it ;  and  thofe  that  retrench 
and  diminifh  the  perfe6lion  of  its  demands,  mud 
needs  preach  it  in  a  legal,  carnal  manner.  This 
way  of  pre:iching  the  law  is  one  main  reafon  why 
men  are  led,  by  the  public  miniftry,  to  neglefb  the 
perfeft  righteou(nefs  of  Chrid,  as  the  only  ground 
of  acceptance  before  God,  and  to  feek  juftification 
partly  by  their  own  righteoufnefs,  and  leave  it  with 
Chrifl:  to  make  up  their  deficiencies.  If  men  are 
led  to  believe  that  the  law  is  diminilhed  as  to  the 

perfe(fllon 


464       'the  ufes  of  the  Moral  Law  to  theRegeneraiei 

perfeflion  of  its  requirements  and  prohibitions,  they* 
will  naturally  look  for  juftification  by  the  v/orks  of 
the  law,  that  they  might  have  fomething  to  glory 
in  before  God.     They  will  difapprove  the  fpiritua! 
nature  of  Chrift's  kingdom,  and  by  no  means  brook 
the  thought  of  utterly  renouncing  their  own  righ- 
teoufnefs,  and  of  being  beholden  to  Chrift  and  grace 
for  righteoufnefs  and  lalvation.  And  hence  it  comes 
to  pafs  that  the  rriodern  way  of  preaching  the  law 
fcrves  to  defeat  the  grand  defigns  of  the  gofpel. 
This,  doubtlefs,  has  been  a  great  inlet  to  deifm  and 
infidelity  among  profefTing  chriftians.     No  wQnder 
multitudes  expefl  to  go  fafely  to  heaven^  without 
tuaking  any  ufe  of  Chrift,  or  of  his  righteoufnefs. 
rNo  wonder  revealed  religion  is  held  in  contempt,' 
•.and  men  think  that  if  they  are  honeir  and  do  as 
-(Well  as.  they  can  (as  they  term  it)  they  fhall  be  fav- 
■  ed:  for  if  we  preach  down  the  rigor  of  the  law, 
or  do  not  maintain  its  invariable  perfeflion,  we  do, 
virtually,  tell  our  hearers  that  their  doings  will  ferve 
inflead  of  a  perfe6l  righteoufnels.     This  is  the  way 
to  improve  the  pride  of  men's  hearts,  to  make  them 
vainly  imagine  that  they  have  fomething  of  their 
own  to  render  them  the  objeds  of  divine  favors 
This  is  the  way  to  hinder  their  fubmtfilon  to  fove- 
reign  mercy,,  and  their  acceptance  of  the  moral  obe- 
dience of  Jefus  Chrifi:  for  tighteoulnefs  to  eternal  life, 
^  Contrary  hereto 


The  ufei  of  the  Moral  Law  to  the  Regenerate:       465 
It  becomes  minifters  to  preach  the  law,   as  to. 
place  the  righteoufnefs  of  Chrill  for  the  only  ground 
of  acceptance,  and  fo  as  to  lay  Chrill  for  the  foun- 
dation of  all  chriftian  obedience.     We  muft  mam- 
tain  the  perfedion  of  the  law,  and  the  certainty  of 
its  awful  threatnings,  as  a  mean,  to  convince  naea 
of  their  fin  and  miftry ;  to  make  them  fenfible  that 
they  have  nothing,  and  can  do  nothing  that  will  re- 
commend them  to  the  divine  favor,  but  they  muft 
have  that  rightecufnefs  of  faith,  which  is  adequate 
to  all  the  challanges  of  the  law.     And  we  muft  fa 
preach  the  law,  as  to  difcover  that  union  to  Chnfl: 
is  the  foundation  of  that  affitlance  and  ftrength 
which  chriaians  are  to  expeft  in  the  duties  of  the 
chriftian  life.  When  we  preach  the  law  in  this  man- 
ner, we  preach  it  fo  as  to  correfpond  with  the  re- 
vealed  defign  of   it  in  the  hand  of  a  Mediator. 
This  is  to  (hew  men  the  fubferviency  of  the  law  to 
the  defigns  of  the  gofpel.     When  we  preach  the 
law  in  fuch  a  manner  as  tends  to  ftir  men  up  to 
feek  for  grace  and  righteoufneis  in  another,  fo  as  to 
lead  them  to  Chrift  for  ftrength  to  obey  the  divine 
Jaw.  then  we  preach  the  law  as  a  fervant  to  the  gof- 
pel.    O  that  this  primitive  way  of  preaching  was 
more  common  In  our  land,  and  in  all  churches !    It 
is  much  to  be  lamented  that  any  minifters  ftiould 
prefs  dutks  under  a  notion  of  their  having  any  tmng 
L  1 1  recommending 


466       The  ufes  of  the  Moral  Laiv  to  the  Rcgeneratt, 

lecomtncnding  men's  perfons  to  the  favor  of  God, 
or  fo  prefs  them  as  to  leave  Chrift  out  of  the  foun- 
dation of  them,  or  without  (liowing  that  vital  union 
with  Chrift  muft  be  the  ground  ot  afTiftance  and 
acceptance.  O  that  men  may  be  taught  hov/  to 
perform  the  duties  of  the  moral  law  in  a  gofpci 
manner !  In  preaching  the  law  we  are  to  lead  men 
to  Chrift  for  grace,  to  do  to  them  in  a  way  thac 
Jhall  be  well  pleafiiig  to  God  ;  fhow  that  all  holy 
duties  are  the  fruits  of  divine  faith.  We  are  to 
enforce  duties  with  gofpel  motives  j  to  fhew  men 
that  the  moft  holy  duties  that  erer  were  done  by  a 
mere  creature,  are  without  worth  or  merit  before 
God ;  and  in  this  way  make  every  duty  that  is  ur- 
ged upon  our  hearers,  point  to  Chrift. 

IV.  Let  us  enquire  whether  the  law  has  that 
fcfficacy  upon  us,  that  it  has  upon  all  real  chriftians  ? 
It  is  one  grand  defign  of  the  law  revealed  to  fallen 
man,  to  convince  of  fin,  and  to  bring  finners  to 
Chrift,  that  they  might  live  upon  him,  to  excite 
their  gratitude  to  God,  and  chriftian  watchfulnefs 
unto  all  duty;  Now,  if  the  law  of  God  has  been 
applied  to  us  fo  as  to  anfvver  the  good  purpofes,  we 
have  an  abafing  fenfe  of  our  vilenels  and  unwor- 
thinefs  •,  we  efteem  Chrift  highly  in  his  whole  cha- 
raiJter  -,  we  join  with  other  faints  in  giving  glory  to 

God 


Tlie  ujei  of  tie  Miral  Lew  to  ths  Regenerate,       467 

GoJ  for  vifiting  and  redeeming  his  people,  and  take 
earned  heed  to  walk  before  God,  in  holinefs  and 
righteoufnels  all  our  days,  Ei:t 

PIas  the  law  been  fo  applied  to  us  as  that  we  take 
the  whole  blame  of  our  fins  to  ourfelves  ?  When 
God  begins  to  deal  with  confcience,  men  will  con-^ 
fefs  the  fadi:,  acknowledge  there  is  great  blame  lying 
lomewhere,  but  will  try  to  lay  the  blame  at  fome 
other  door.  The  woman  whom  thou  gaveji  to  he  with 
me,  (he  gave  me,  and  I  did  eat.  Or,  the  ferpent  be^ 
guiled  me,  and  I  did  cat.  At  the  firil  alarm,  though 
men  are  conftrained  to  own  the  fin,  they  fiy  to  Tome 
extenuating  confiderations,  and  arc  apt  to  lay  the 
chief  blame  elfevvhere;  l\  tl\e  law  has  not  done  its 
office  (o  througn'v"  us  to  bring  you  to  take  the  blame 
of  all  your  fins  to  youifelves,  you  will  make  feme 
excufe  for  your  fin,  either  charge  it  upon  God  him- 
felf,  or  turn  it  ofi  to  thofe  that  inticed  you  ;  or  you 
did  it  ignorantly,  or  it  was  a  matter  of  no  great 
conlequence,  or  the  like.  But  if  the  law  has  wrought 
effectually  upon  you,  fin  lies  at  the  door  j  you  lay 
the  whole  Blame  upon  yourfelves  j  your  own  vile 
heart  and  nature;  You  will  ke  fin  as  it  is  againft 
the  authority,  holinefs  and  love  of  God.  You  will 
fee  it  as  committed  in  the  prefence  of  God,  and  the 
great  prophanefs  of  finning,  vyhen  God  ftood  by 
and  looked  en. 


468       The  ufes  of  the  Moral  Law  to  the  Regenerate, 

Again  :  has  the  law  been  fo  effedually  applied 
as  to  make  us  feel  our  infinite  obligations  to  God, 
in  Chrift,  that  grace  may  now  let  up  its  throne  on 
the  ruins  of  fin,  and  may  triumph  in  pardoning  and 
lubduing,  and  in  fpreading  abroad  the  bleflings  of 
falvation  through  Chrift  ?  Had  not  the  righteouf- 
nefs  of  Chrifl:  been  infinitely  excellent  and  perfe(^, 
the  law  would  have  flood  againft  oiir  recovery  to  a 
jpiritual  life  of  communion  with  God,  and  devoted- 
nefs  to  him  ;  againft  our  acceptance  to  God's  fa- 
vor, and  a  title  to  the  inheritance  of  eternal  life. 
If  then  you  have  been  (lain  by  the  perfeA  law  of 
God,  and  brought  to  Chrifi:  for  falvation,  you  high- 
ly prize  him  as  furety  and  your  covenant  head.  You 
are  fenfible  that  falvation  could  not  be  conferred,  un- 
lefs  the  law  had  been  magnified  and  made  honorable. 
And  therefore  you  will  admire  Chriil  in  undertaking 
and  bringing  about  the  redemption  of  finners,  in  a 
method  that  does  eveHafting  honor  to  the  law,  which 
is  perfedly  holy,  juft  and  good,  and  infinitely  fafe 
to  believers. 

Again  :  is  the  gratitude  of  our  hearts  drawn  out 
to  God  and  our  Saviour  ?  God's  defign  in  giving 
the  law,  was  to  demonftrate  the  horrible  evil  of  fin 
in  a  clear  and  flrlking  light,  and  lay  the  confcience 
under  an  afFcding  convicflion  of  it.     And  have  yoUi 

had 


T})e  ufes  of  the  Moral  Laiv  to  the  Regenerate,      469 

had  this  convidion  by  the  law,  fo  as  to  lee  and  re- 
commend the  grace  of  God  in  Chrift  to  your  in- 
moll  lenfe  ?  Have  you  felt,  and  do  you  feel  your 
need  or  this  Saviour,  and  are  you  brought,  with 
gladnefs  and  uprightnefs,  to  embrace  the  gofpel 
method  of  falvation,  that  therein  God  may  be  glo- 
rified, and  the  glory  of  all  flefli  be  ftained  ?  Gra- 
titude to  God  and  the  Father,  will  certainly  flow 
from  the  heart  that  is  redeemed  from  under  the 
Jaw,  and  from  under  the  curfe,  that  they  mi^ht  re- 
teive  ths  adoption  of  Jons. 

Again  :  are  we  beco'rt'^- watchful  to  obferve  all 
the  duties  of  chriftian  obedience  ?  Is  the  law  a  rule 
of  righteoufnefs  to  us  ?  Is  it  engraven  upon  the 
fleihy  tables  of  our  hearts,  fo  that  as  to  matter  and 
manner  the  law  is  become  our  rule  ?  If  the  law  has 
wrought  effe<flually  in  you,  and  you  have  fled  to 
Chrift  according  to  the  gofpel,  your  heart  is  incli- 
ned to  ferve  God.  You  have  felt  the  motives  of 
divine  grace,  and  have  been  made  willing  to  obey. 
You  not  only  approve  of  the  law  as  holy,  juft  and 
good,  but  your  judgment  is  determined  for  God, 
and  for  obedience  to  him.  Your  will  is  fwayed 
with  love  and  delight,  and  bent  with  conftant  en- 
deavors to  attain  what  you  refolve  upon, 

V. 


47 0       ^^'  «/^^  of  the  Moral  Law  to  the  Rgenerate. 

V.  Xet  chriftians  be  excited  fo  to  improve  the 
law,  as  tht-  better  to  further  the  defigns  of  divine 
grace  revealed  in  Chrift  Jefus.  The  great  defigns 
of  grace  are  not  yet  compleated  in  chriftians,  nor 
will  they  be  while  in  this  world.  How  much  fin 
lies  undilcovered  in  the  heart,  which  ought  to  be 
deted:ed  and  i'ubdued !  How  much  need  is  there  of 
further  convidion,  to  condemn  all  fin  yet  more 
and  more  1  How  much  do  the  inward  principles  of 
Jiolinefs  need  perfc(5ling,  before  we  have  compleated 
our  obedience,  and  have  arrived  at  finlefs  perfedli- 
on  !  How  much  diredion  do  the  beO:  of  us  need 
in  point  of  duty  ;  and  how  much  fhall  we  need  dai- 
Jy,  through  the  whole  of  the  chriftian  courfe  to  the 
end  of  it !  Now,  to  excite  chriftians  to  a  right  ufe 
of  the  law,  fo  as  to  anfwer  the  ends  of  the  gofpel, 
let  them  ferioufly  confider  a  few  things,  efpecially 
the  following  ones,  viz. 

2.  A  right  ufe  of  the  law  tends  to  a  further  dif- 
covery  of  che  remaining  hypocrify  of  the  heart; 
There  is  abundance  of  remaining  hypocrily  in  true 
chriftians ;  and  hence  they  do  fomctimes  counter- 
feit lome  particular  uCt  of  Godlinefs,  or  fome  high- 
er degree  of  it  than  others  feem  to  have.  How 
pleafing  is  it  to  the  pride  of  the  heart,  to  Iiave  it 
■whifpered  about,  what  an  eminent  fain:  is  he  ? 
■  What 


17)6  lifts  (f  the  Moral  Law  to  the  Regenerate.       471 

What  a  wonderful  frame  was  he  in  at  fuch  a  timej 
or  under  fuch  an  ordinance  ?  This  is  fpiritual  hypo- 
crify.  But  there  is  fuch  an  amazing  depth  of  de- 
ccitfulnefs  in  the  heart,  that  the  various  tracts  of 
bypocrify  are  hardly  difcovered.  There  are  fo  ma- 
ny coverings  put  on,  that  hypocrify  is  often  pafiedo- 
ver  unobferved.  But  if  chriftians  would  make  thac 
conflant  ufe  of  the  law  of  God  which  they  might, 
and  ought  -,  if  they  would  rightly  confider  its  per- 
feflion,  in  every  part,  and  read  their  own  hearts  in 
that  glafs,  it  would  tend  to  one  fcene  of  hypocrify 
after  another,  that  has  been  working  in  the  heart, 
and  carrying  on  by  ends  and  intentions  that  were 
not  clearly  difcovered  before.  The  perfect  law  of 
God,  duly  attended  to,  brings  to  light  the  hidden 
things  of  darknefs,  and  makes  plain  difcoveries  of 
the  moil  fecret  principles  and  difpofitions,  thoughts, 
contrivances  and  defigns  of  the  heart,  A  right  ufe 
of  the  lav/  would  (hew  you  the  double-dealing  ot 
your  heart,  the  frequent  (lops  you  have  in  your 
heart,  between  gofpel  motives,  and  other  ends  of 
action.  It  would  difcover  to  you  the  vail  partiality 
of  your  heart,  and  your  inclination  to  favor  one 
fide  rather  than  another,  in  your  profefled  enquiries 
after  truth.  You  mio-ht  fee  how  flick  vou  hfive 
been  in  the  ufe  and  application  of  the  mofl:  proper 
ineans,  or  how  rafh  in  your  conclufions  ^  or  how. 

cafilf 


472       The  ufes  of  the  Moral  Law  to  the  Regenerate. 

cafily  you  have  your  eyes  blinded  againfl:  the  light 
that  has  been  offered.  Did  you  make  a  due  im- 
provement of  the  law,  you  would  be  fenfible  that 
your  heart  has  abounded  with  referves  and  excepti- 
ons ;  and  many  times  you  have,  in  a  meafure,  fatls- 
fied  yourfelves  with  making  clean  the  outfide  of  the 
€up,  and  of  the  platter^  though  within  there  was  lit- 
tle befides  moral  .filthinefs  and  felBihnefs.  And 
hence,  if  there  is  any  benefit  in  finding  out  the  bafe 
hypocrify  of  the  heart,  it  is  of  very  great  confe- 
quence  to  be  converfant  with  the  perfeft  law  of 
God,  for  it  is  by  the  right  ufe  of  this  law  that  the 
hypocrify  of  the  heart  is  difcovered.  And  the  more 
this  lies  open  to  a  true  chriftian,  the  more  welcome 
will  the  gofpel  be  to  him.  Only  view  the  pride  and 
hypocrify  of  your  heart  in  the  glafs  of  the  law,  and 
you  will  fee  that  Chrift  mufl:  be  all  in  all  to  you,  or 
there  can  be  no  hope. 

2.  A  right  ufe  of  the  law  is  an  excellent  meaa 
to  reftrain  and  hinder  the  out-breakings  of  indwel- 
ling fin.  Sin  is  the  moft  unruly  and  bbifterous  crea^ 
ture  in  the  world,  like  raging  billows  of  thefca,  in  a 
violent  ftorrri,  carting  up  its  own  mire  and  dirt,  or, 
like  a  hear  bereaved  of  her  whelps.  But  the  law  is  a 
glorious  inftrument  in  the  hand  of  the  fpirit,  td 
keep  under  and  feftrain  indwelling  fin.    It  not  only 

reftrains 


The  ufes  of  the  Moral  Law  io  the  Regenerate,      ^^j 

retrains  the  confcience,  but  difcovers  the  bafenefs 
of  all  fin  :  it  keeps  them  from  open  violences  and 
immoralities.  2  witheld  thse^  faid  the  Lord, /re;;? 
touching  her.  Gen.  xx.  6.  Sometimes  indwelling  fin 
does  ariie,  but  to  have  it  kept  from  breaking  cut  is 
a  grear  mercy.  Hence  David  prays,  keep  back  thy 
fervant  from prefumpiuous  fins.  But  how  does  God  keep 
chnftians  from  out-breakings  of  fin,  when  it  rages  ? 
Anf.  By  the  application  of  the  law  ;  and,  without 
this,  indwelling  fin  would  break  out  into  very  hei- 
nous and  prefumptuous  fins.  But  the  law  applied, 
keeps  luft  within  its  bounds  from  breaking  forth. 
To  th:u  ehridians  do  not  pour  forth  themfelves  upon 
it  with  greedinefs.  True,  it  is  the  gofpel  that  mor- 
tifies fin,  and  difpo(es  chrrilians  to  purify  themfelves 
from  all  aithinefs  of  flefh  and  fpirit .  But  the  ipirit 
of  God  makes  ufe  of  the  law  to  this  end  alfo  ;  not 
only  by  regenerating  fouls,  but  by  fetting  the  new 
nature  to  work  againgft  the  principles  of  fin,  and 
by  witholding  chriftians  from  the  afliwngs  of  lufl", 
.that  it  might  not  get  dominion  over  them.  And 
by  thefe  means  fin  dies  in  believers,  and  their  hearts 
are  wj'ancd  and  taken  off  from  it.  And  all  this  is 
done  by  the  ufe  of  the  perfed  law  of  God,  refi:rai- 
niog  fin  in  the  heart  from  out-breakings  until  it 
withers  and  dies. 

Mm  m  3 


474       '^^  ^^  °f  ^^'  Moral  Law  to  the  Regenerate* 

3.  A  right  ufe  of  the  law  tends  to  promote  holi- 
nels  of  heart  and  life.     In  this  life,  all  true  chrifti- 
ans  have  abundance  of  imperfefbion.     I'hey  are, 
indeed,  fanftified  in  all  the  faculties  of  their  fouls, 
and  powers  of  their   bodies.     But,  as  they  know 
but  very  little  of   God,   and  ot    the  methods  of 
wifdom  and  grace  in  Chrift  Jcfus,  c-jmpared  with 
what  is  known  in  the  bright  regions  above,  fu  ihey 
are  far  from  that  perfection  of  holincfs  they  are 
reaching  after.     There  is  yet  remaining  abundance 
of  finful  defilement,  cleaving  to  their  bt'X  duties ; 
and  abundance  of  faulty  orniiTions  and  carelefs  per- 
formances of  duty.     But,  although  they  can  never 
arrive  at  a  (late  of  Hnlcfs  perkcfticn,  in  this  li^'e,  yet 
a  right   improvement  of  the  law  tends  to  the  fur- 
therance of  gofpel  holinefs  in  believers ;  for  in  ob- 
ferving  the  law,  they  may  lee  more  of  the  holy  na- 
ture of  God,  and  the  glory  that  was  (lamped  upon 
them  in  their  creation.     They  may  fee  a  perled:  re- 
femblance  of  Chrift,  in  his  human  nature,  and  that 
perfeft  conformity  to  God  which  faints  have  in  hea- 
ven.    They  will  alfo  (ee  more  of  the  rule,  to  guide 
and  dire<5l  their  way,  from  which  they  are  to  learn 
their  duty,  that  they   may  be  fent  to  the  grace  of 
the  gofpel  for  ftrength  to  yield  chriftian  obedience 
to  the  law, 

TUEREFOKU 


The  ufes  of  the  Moral  Law  to  the  Regenerate.       475 
TrfERFORE,  you  never  need  to  fear  making  the 
rr.oll  careful  ufe   of  the  perfe^  lav';  of  God.     Ic  is 
the  abufe  of  it  that  every  man  ought  to  be  afraid 
or ;  buc  the  right  improvement  of  it  is  eminently 
ufei  ul.     "Ths  law  is  good,  if  a  man  ufe  it  lawfully.     Ic 
is  of  excellent  ufe,  not  only  to  convince  of  fm  and 
brino;  us  to  live  upon  Chrift,  but  as  a   ftandard  of 
all  riahteournels,  and  a  confcientious  difcharge  of 
every  duty,  to  God  and  man.   If  then  you  improve 
the  law  to  difcover  the  plague  of  your  own  heart ; 
if  you  improve  it  to  humble  your  foul  within  you  ; 
to  retrain  all  fin,  to  make  you  fenfible  of  vilenels, 
and   bring  you  to  Chrift  for  ftrength  to  live  unto 
God  ;  thil  will  be  making  a  good  ufe  of  it.     And 
if  you  make  this  ufe  of  the  law,  you  will  prize  Je- 
fus  Chria  highly  :  you  will  highly  value  his  perfon. 
his  charader.  his  purchafe,   and  all  his  ofHccs.     Ic 
will  be  a  mean  to  excite  you  to  a  clofe  walk  with 
God,   and  to  maintain  that  divine  intercourfe  wiih 
him,  which  will  be  the  comfort  of  your  life,  and 
the  adorning  of  your  chriilian  charafter. 

4.  The  better  ufe  chriftians  make  of  the  law, 
the  more  delightful  it  will  be  to  them.  The  maiti 
reafon  why  mufing  upon  the  law  of  God  is  a  bur- 
den, and  why 'they  find  no  benefit  therein,  is  be- 
caufe  they  do  not  love  it,  and  the  little  ufe  thfy 
M  m  m  a  ^fP,4!vS 


A'jo       The  nfes  of  the  Moral  Law  io  the  Regenerate, 

make  of  it,  is  after  a  legal  manner.  All  that  obe- 
dience which  they  perform,  is  mercenary  obediefice,  - 
it  has  nothing  of  a  gofpel  fpirit  in  it.  All  their 
meditations  upon  the  law  are  but  a  forced  bufinefs, 
and  fo  they  never  make  a  good  ufe  of  it.  But  if 
you  would  ufe  it  fo  as  to  an  Twer  the  defign  of  the 
gofpel,  you  would  find  great  fweetnefs  in  ciofe  me- 
ditation upon  it.  Love  to  the  law  will  excite  me- 
ditation, and  meditation  will  excite  love.  O  how 
love  I  thy  law  \  it  h  my  meditation  all  the  day.  Some 
good  and  delightful  thoughts  of  the  law,  will  be 
interwoven  with  your  common  thoughts.  It  is  true^ 
while  you  are  in  the  body,  the  principles  of  fin  will 
fo  fiar  exert  themlelves  like  a  law,  ^s  to  be  very  per- 
plexing :  it  will  fugged  evil  things,  and  propofe 
luch  allurements  of  eafe,  pleafure  and  worldly  ad- 
vantage, as  lometimes  to  carry  you  into  its  evil  de- 
fign. But  Hill,  if  you  ufe  the  law  to  quicken  a 
fjnfe  of  your  obligations  to  the  Lord  Jefus  Chrift^ 
and  your  gratitude  to  God  the  Father :  if  you 
dwell  upon  it  tor  its  excellency  as  a  perfed  rule,  and 
its  fubkrviency  to  the  gofpel,  you  will  delight  in  the. 
Uw  of  God  after  the  inner  man.  You  will  haVe  the 
nobleft  fatisfaclion  in  all  the  pure  and  fpiritual  pre- 
cepts of  the  word,  as  right  and  good,  and  as  what 
you  take  the  higheft  pleafure  in  obeying,  according 
t^  the  prevailing  fenfe  of  all  the  faculties  of  your 

fouls. 


7he  iifes  of  the  Moral  Law  to  the  Regenerate,       477 

fouls.  So  far  as  you  have  hearty  conformity  to 
it,  as  a  rule  of  righteoufnefs,  fo  far  you  will  delight 
in  chriftian  obedience.  The  more  you  are  fanctifi- 
ed,  the  fweeter  the  law  will  be  to  you.  The  yoke  of 
Chrift  will  be  eafy,  and  his  burden  light. 

VI.  What  has  been  offered  upon' the  fubjcifl 
affords  matter  ot  comfort  to  believers.  The  great- 
efl:  difplay  of  divine  wifdom  and  grace,  next  to  the 
unfpeakable  gift  of  Chrift,  is  his  ufing  the  perfe6h 
law,  which  judges  and  condemns  every  finner,  to 
advance  the  riches  of  his  mercy  in  the  falvation  of 
his  people.  It  is  a  great  bleffing  that  Jefus  Chrift 
fhould  employ  the  holy  angels  in  offices  of  protec- 
tion, care  and  kindnefs,  and  in  many  important  fer- 
vjces  in  life  and  death,  for  the  benefit  of  thofe  that 
Ihatl  inherit  eternal  life.  It  is  great  mercy  that  all 
things  are  given  to  believers  in  a  covenant  way — 
that  they  are  ordered  of  God,  for  their  fpiritual  ad- 
vantage. And  particularly,  that  all  the  faithful  mi- 
rvifters  of  Chrift,  together  with  their  gifts,  graces 
and  miniftrations,  are  given  for  their  fakes,  that  they 
may  be  built  up  in  faith  and  hoiinefs,  to  compleaC 
falvation.  But  v/ildom  and  grace  Ihines  ftill  more 
inimaking  ufe  of  that  law  which  curfes  every  finner, 
to  awaken  and  convince  the  confcience,  and  make 
the  felf-condemned  fly  to  the  Lord  Jefus  Chrift  for 

falvation  I 


478       The  ufes  of  the  Moral  Law  to  the  Regenerate. 

falvation.  Yea,  wifdom  and  grace  Jhine  glorioufly, 
in  fecuring  obedience  to  all  the  duties  ot  the  moral 
law  from  thofe  whom  he  juftifies  freely  by  a  foreign 
righteoufnels  •,  and  fo  the  law  is  ufed  to  ferve  the 
grand  defigns  of  the  gofpel. 

O  what  a  glorious  concord  between  the  law  and 
the  gofpel  will  appear  at  the  laft  great  day  of  ac- 
count !  The  law  as  the  infcrumentof  God's  govern- 
ment, and  the  rule  of  his  juftice ;  the  gofpel,  the 
inftrument  of  his  grace  and  falvation !  The  law  to 
guide  and  teach  believers  in  the  ways  of  holinefs,  to 
convince  of  fin,  condemn  for  it,  and  haften  them  to 
ChriftJ;  the  gofpel,  a  divine  remedy,  difcovering 
grace,  and  falvation  and  blelTing  !  And  how  won- 
deiful  does  it  appear ;  and  how  much  more  won- 
derful will  it  appear,  that  the  fame  law  which  has 
come  to  the  confcience  with  the  authority  and  ma- 
jefty  of  a  king,  and  filled  our  hearts  with  diftrefs 
2,-r^  anguilh,  Ihould  ferve  our  fpiritual  and  eternal 
welfare,  in  a  way  everlaftingly  honorary  to  God  and 
his  government ! 

May  not  all  true  chriltians  take  up  a  joyful  t"i- 
umph  in  their  mourning  for  their  friends  in  Chri/l 
that  are  departed,  and  in  the  prolpefl  cf  iheii  own 
appruaching  change,  and  fing,  Q  d^aih,  ^iere  is  th^ 


The  ufes  of  the  Moral  Laiv  to  the  Regenerate.       479 

hing  ?    0  grave  where  is  thy  viiJory  ?    Methinks  it 
will  be  no  crime  in  you,  to  anticipate  your  future  glo- 
ryincr,  in  which  you  will  bravely  infult  thefe  enemies; 
Whatarealltheconquertsof  death  and  the  grave  come 
to  ?  The  fling  of  death  is  fin  :  this  is  like  the  fling  of  a 
ferpent :  and  the  firength  of  fin  is  the  law,  armed  with 
its  curfe,  and  condemning  ro  endlcfs  death  and  de- 
ftruftion,  as  the  jufl:  wages  of  fin.     But  this  law 
has  been  a  fetvant  to  drive  you  to  Chrift,  and  the 
gofpel    of  his    grace   has  drawn    you   efFeflually. 
Therefore  you  are  treed  from  the  condemnation  of 
the  law,  through  the  merit  and  power  of  our  Lord 
Jefus  Chrift  :    He  has  taken  away  fin  hy  the  Jacrifice 
of  himfelfy  and  redeemed  you  from  the  curfe  of  the  lam 
ly  being  made  a  curfe  for  you.     He  has  dilarmed 
death  of  his  fting  for  every  real  chriftian,  that  he 
might  raife  their  bodies  from  the  grave,  to  an  incor- 
ruptible, unfading  inheritance  of  all  glory  and  blef- 
fing.     In  refleflion  therefore  upon  all  this,  and  in 
the  view  of  the  grace  of  God,  in   improving  his 
holy  law  to  lerve  the  marvellous  defigns  of  his  love 
difplayed  in  the  gofpel,  be  animated  to  an  holy  fta- 
bility  in  the  faith,  hope  and  holy  profcflion  of  Chrift. 
Let  the  vaft  importance  of  thefe  things  determine 
you,  by  divine  grace,  to  continue  fettled  in  the  glo- 
ry of  the  law,  and  the  divine  harmony  of  it  with 
the  gofpel.    Let  not  the  corruptions  of  your  own 

heartSi 


4^0       Th  ufes  of  the  Moral  Law  to  the  Regenerate, 

hearts,  the  temptations  of  the  devil,  nor  the  flarte- 
lies  and  frowns  of  the  world,  ever  move  you  from 
the  law  for  your  convidion,  abafement,  and  as  a 
fchool-mafler  to  keep  you  cloie  to  Chrift,  and  as  a 
ruleot  holy  living  •,  nor  from  chegofpel,  which  is  the 
foundation  of  your  hope.  Let  thefe  thoughts  en- 
gage you  to  conilancy,  and  abounding  in  every 
good  work,  to  the  glory  of  Chrift,  and  in  obedi- 
ence to  his  commands.  For  God  is  not,  nor  never 
will  he  unfaithful  to  his  own  everlading  covenant, 
nor  violate  his  promiles,  to  forgei  your  work  and 
labor  of  love.  Therefore,  my  beloved  brethren,  be 
diligent,  to  live  as  becomes  the  expectants  of  hea- 
ven, that  you  may  be  found  of  him  as  your  Judge, 
and  in  him  to  acceptance,  as  waflied  in  his  blood, 
and  fandified  by  his  fpirit ;  that  he  might  prefent 
you  to  bimfelfy  not  having  fpot  or  wrinkle  or  any  fuch 
thing ',  hut  that  you  might  be  holy^  and  without  blem- 
ifh  •,  and  in  this  way,  out  of  the  eater  will  come  forth 
nf^at,  and  mt  of  the  Jirofig  will  come  forth  fweetnefs. 


SERMON 


SERMON  XXIi: 

Of  Spiritual  delight  in  the  lazjo 
of  the  Lord. 

PSALM     I.    2. 


■^ His  delight  is  in  the  LwiP  of 

the  Lord^  and  in  his  Law  doth  tie  inc* 
ditate  day  and  7jight» 


f^^iy^y^  H  E  Plalmiffc  begins  v/ith  a  defcriptlort 
w  T  ^  of  the  charader  and  condition  of  the 
k.^^J^  godly  man.  He  is  truly  a  blefTcd  man, 
and  his  charafler  is  given  by  the  rules  he  choofes  to 
walk  by,  both  negatively  and  poffitively.  Mega« 
tively,  he  walketh  not  in  the  counjel  of  the  ungodly,  nor 
fitteth  in  the  [eat  of  the  fcornful.  And  then  pofil^ 
tiVely,  as  in  my  text,  hisdeligbi  is  in  the  law  of  th4 
N  n  n  Lord, 


482         Of  spiritual  delight  in  the  Law  of  the  Lord. 

Lord.  Some  think,  that  by  law  is  meant  all  the 
do(5lrines,  precepts,  promifes  an4  threatnings  of  the 
word.  And  it  is  true,  that  real  chriftians  do  take 
pleafure  in  the  promifes,  as  well  as  the  laws  of  God. 
Their  wills  are  brought  into  an  entire  fubjedion  to 
the  will  and  word  of  God.  But  then  a  bad  man 
may  be  pleafed  with  the  promilcs,  though  the  pre- 
cepts of  the  moral  law  are  not  kindly  entertained 
in  his  heart.  Therefore,  fince  the  pfalmift  is  giv- 
ing the  peculiar  charaderiftic  of  a  good  man,  it 
feems  reafonable  to  conclude  it  means  the  percept- 
ive part  of  the  word,  or  the  moral  law,  which  he 
loves  above  gokU  lea^  above  fine  gold.  Now,  as  an 
evidence  of  his  delight  in  this  law,  ir  is  faid  that  he 
does  meditate  in  it  day  and  night,  i.  e.  He  is  deeply  and 
arTsilionaiely  thoughtful  about  it :  he  is  diligent 
and  conflant,  upon  all  cccafions,  meditating  there- 
in ;  not  as  trivial,  but  weighty  ;  not  a  fpeculative, 
but  important  truth. 

Upon  thefe  words  I  defign  to  confider  chriftian 
delight  as  it  differs  from  that  which  is  carnal — The 
objed  of  his  delight  named  in  the  text — - — The 
reafons  why  chriftians  have  this  delight  in  the  law 
ot  the  Lord, — and  the  evidence  of  it,  viz.  Their 
meditation  therein  day  and  night. 

I- 


Of  spiritual  delight  in  the  Law  of  the  Lord,         4S3 

I.  Let  us  confider  fonjething  how  chrvftian  dc- 
liahc  differs  from  chat  which  is  carnal.  There  is  a 
carnal  and  a  fpiritual  joy.  The  wicked  rejoice  in 
their  outward  profperity.  Job  tells  us,  they  Jcnd 
forth  their  little  ones  like  a  fiock^  and  their  children 
dance>  Ihz'j  take  the  timbrel  and  harp^  and  rejoice  at 
the  found  of  the  organ,  Senlual  pleafures  are  all  the 
delights  of  carnal  people  :  but  chriftian  joy  widely 
differs  from  all  fuch  delights. 

It  is  more  folid  and  real.  The  delight  that  is 
carnal,  cannot  be  abiding,  but  empty,  fuperficial 
and  fleeting  ;  for  it  is  not  founded  upon  any  fub- 
ftantial  good.  What  do  thofe  gain  who  live  in 
luxury  and  worldly  pleafure,  but  remorfe  of  confci- 
ence,  or  fottifhnels  and  ftupidity  ?  How  uncertain, 
fading  and  perilhing  are  all  the  things  of  the  world  ? 
The  world  and  all  its  enjoyments  are  continually 
fleeting  and  changing  hands  •,  ihe  beft  worldly  good 
is  very  precarious :  and  therefore  the  apoille  fays, 
the  world  paffeth  away.  And  how  is  it  poffible  thac 
fuch  precarious,  empty  things,  fliculd  afford  lolid  de- 
light ?  But  the  delight  that  is  godly,  is  folid  and 
fubftantial.  It  is  joy  in  the  Holy  Ghoji  ;  and 
therefore  it  muft  be  more  excellent  and  folid  than 
the  other  can  be.  It  is  better  grounded,  not  built 
upon  miftake,  but  the  fureft  foundation  that  any 
N  n  n  2  niaa 


484         Of  spiritual  delight  in  the  Law  of  the  Lord. 

man  can  build  upon,  the  word  of  God  which  is 
truth  itfeif.  The  world  and  all  its  pleafures  will  be 
foon  gone,  but  building  on  the  truth  and  faithful- 
nefs  of  God,  is  building  on  a  lure  foundation  •,  for 
God  can  as  foon  ceale  to  be,  as  ceafe  to  be  true. 
Befides  \  fpiritual  delighisdo  more  intimasely  afFecft 
the  heart,  than  thofe  that  are  fenfual.  There  is  no 
joy  comparable  to  that  which  a  gracious  foul  has 
from  God.  Thou  haSi  put  gladmfs  into  my  hearty 
more  than  in  the  time  that  their  corn  and  their  wine  in- 
creafed.  And  therefore  our  Saviour  tells  us  that  he 
gives,  his  peace  to  his  followers,  not  as  the  world  giv-. 
eth.  It  is  God*s  gift,  fet  home,  and  takes  root  in 
the  heart,  and  not  a  poor  flighty,  flafliy  joy  that 
will  not  fortify  the  mind  under  didrefics. 

Again  :  chriftian  delight  .will  make  a   man  the 

better.     Carnal  delights   fiW  the  mind  with  vanity 

and  folly,  and  fen fitive  pleafures  draw  away  the  heart 

into  the  flaveiy  of  fm:    and  therefore  being  under 

the  dominion  of  fm,  and  ferving  divers  lujls  and  plea- 

furesy  are  joined   together.      But  chriftian  ddight 

firengthens  the  graces  of  the  chriftian  life  :    it  is  fo 

far  from  difordsring  the  mind  and  encouraging  fen- 

fualtty,  that  it  tends  to  purify  the  heart,  to  render 

fin  the  more   hateful,    and    ftrengtfien    chriOIans 

agalnft  the  temptations  of  fenfe.   The  more  a  man 

.  .       derig,hts 


Of  spiritual  delight  in  the  law  of  the  Lcrd.         485 

delights  in  God  and  his  law,  the  more  he  will  cleave 
to  him,  and  go  forward  agalnil  flefh  and  blood,  in 
the  chriftian  courfe.  The  joy  of  the  Lord  is  bis 
Hrengtb*  Holy  delight  in  God  and  his  will,  forti- 
fies the  mind  to  perform  ail  forts  of  duty  required 
in  the  law.  The  fafety  of  the  chriflian  life,  lies  ve- 
ry much  in  maintaining  a  ipirit  of  chriflian  delight. 
Hence  ftedfailnefs  and  rejoicing  in  hope  to  the  end, 
are  united  by  the  apoftle,  Heb.  iii.  6. 

II.  Let  us  confider  the  objed  of  this  delight: 
There  is  an  agreeable  afFe(flion  of  the  reafonable 
foul,  in  its  union  with  God  in  Chrift ;  and  there  is 
a  facred  delight  in  the  law  of  the  Lord  ;  the  per- 
ceptive part  ot  the  word.  Every  real  chriftian  has 
an  entire  affection  for  the  law  of  God  i  for  every 
part  of  it,  as  it  is  perfe6tly  fuited  to  every  faculty  of 
foul  and  body,  and  as  it  is  adapted  to  every  relation 
and  flation  of  lite. 

The  pious  pfalmift  did  not  glory  in  vicious  and 
wicked  courfes,  nor  in  following  fenfual  inclinations, 
beguiling  his  heart  with  groundlefs  apprehenfions, 
that  there  is  no  fuch  evil  in  fm,  as  the  word  declares, 
and  as  confcience  fornetimes  iuggefts.  Neither 
did  he  place  his  delight  in  the  honors,  pleafures,  or 
l^rofits  of  the  world,  as.  thofe  do  who  fee  no  greater 
^  good 


4^6         Of  Spiritual  delight  In  thi  Law  of  the  Lord, 

good  :  but  his  delight  was  in  the  law,  engraven  up- 
on his  heart,  and  the  rule  of  his  life  •,  the  word  by 
which  his  heart  was  renewed  and  fandlined,  and  his 
affedions  animated  in  religion.  The  temper  and  in- 
clination of  a  perfon  is  known  by  his  delia:  t  and  dif- 
pieafure.  He  that  is  in  the  flejhy  has  the  motions  of  Jin 
working  in  his  members  to  bring  forth  fruii  unto  death* 
The  greateft  part  of  the  world  are  greedily  purfuing 
the  pleafures  cl"  fenfe  :  but  where  the  law  is  engraven 
upon  the  heart,  men  are  inclined  to  nobler  things  ; 
things  beyond  their  utmoft  conceptions,  much  more 
beyond  all  their  deferts,  even  the  fulfilment  of  the 
precious  promifes,  in  their  variety,  riches  and  extent. 

It  is  the  moral  law  that  feems  to  be  fpecially  aim- 
ed at  in  the  text.  And  though  the  true  chrillian 
has  great  pieafure  in  the  promifes  of  the  gofpel, 
this  does  not  exclude  his  delight  in  the  com- 
mands of  the  law.  The  commands  point  out  an 
a.'^reeable  work  for  him  to  do,  and  teach  him  what 
is  to  be  done,  and  what  to  be  left  undone.  Thefe 
requirements  and  piohibicions  are  agreeable  to  the 
new  heart,  and  right  fpirit,  in  regenerate  fouls  \  for 
CO  nplying  with  God*s  will  and  conformity  to  his 
law,  has  a  divine  pieafure  annexed  to  it.  It  is  not  the 
ftudy  of  the  law  as  it  opens  matters  for  empty  fpe- 
cuiution  that  is  the  giound  of  his  dcligh:  in  it  j  bus 


Of  spiritual  .delight  in  the  Law  of  the  Lord.        4S7 

he  delights  in  it  as  a  rule  of  obedience  and  chriftian 
praftice.  It  is  delightful  to  his  foul  that  he  has  a 
perftd  and  fure  rule,  commending  itfelf  wim  good 
.evidence  to  his  confcience,  and  plainly  teaching  that 
it  is  from  God,  and  a  reprefentation  of  his  own 
moral  charader.  The  delight  that  men  may  have 
in  fpeculative  views  of  truth,  which  they  fludy  for 
amufement,  is  nothing  to  that  delight  there  is  in 
holy  praiflice.  Nothing  is  more  comfortable  than 
a  good  confcienc-,  under  all  the  troubles  of  various 
kinds,  which  chriftians  meet  with  in  the  world. 
Hence  the  apofHe  and  his  brethren,  under  the  many 
tribulations  they  met  with,  from  their  adverfaries 
and  others,  could  fay  with  holy  triumph  in  their 
hearts,  our  re'ioidng  is  ihisy  the  teji'imony  of  cur  con- 
fcience^ that  in  fimpUctty  and  godly  Jincerity^  not  by 
flefhly  wifdom,  but  by  the  grace  of  God  we  have  had 
our  converfation  in  the  world.  I  Ihall  allow  that  fpe- 
culative views  of  truth,  are  much  more  delightful 
than  any  fenlual  pleafures.  Honey  is  pleafant  to  the 
tasJe,  and  fo  is  the  knowledge  of  wifdom  to  the  foul ; 
but  efpecially  the  knowledge  of  divine  things  -,  to 
underftand  and  contemplate  the  way  of  falvation 
by  Jefus  Chrift.  To  contemplate  this  divine  my- 
ftery  makes  a  heaven  upon  earth.  To  have  the 
praaical  knowledge  of  this  wonderful  plan,  as 
much  exceeds  the  fpeculative  view  of  it,  as  fpecula- 

tion 


488         Of  spiritual  delight  in  the  Law  of  the  Lord, 

tion  exceeds  bodily  pleafures.  And  not  only  fo, 
but  the  pratflical  knowledge  of  the  law,  is  as  much 
more  delightful  than  fpeculative,  as  fpeculation  is 
than  fenfual  delightr, ;  becaufe  pradical  knowledge 
of  the  law  gives  an  intimate  feeling  of  the  truth 
and  excellency  of  every  part  of  chriftian  duty  con- 
tained therein. 


Now,  the  foundation  of  this  delight,  is  love  to 
the  law  and  its  author.  There  is  love  to  the  ob- 
jefl  before  there  can  be  delight  in  it.  It  is  impofli- 
ble  any  thing  Ihould  be  delighted  in,  before  it  is  loved 
and  dcfired.  By  nature  we  count  the  commands 
of  the  law  burdenlome.  The  oiTpofitions  of  a  car- 
nal heart,  fland  in  dire(5b  oppofition  to  the  perfedi- 
ons,  authority  and  government  of  God,  to  the  re- 
velation he  has  made  of  his  mind  and  will,  and  to  a 
conformity  of  heart  and  life  to  his  law :  //  is  not 
fulje^  to  God's  law,  neither  indeed  can  he.  But  in  re-!- 
novation  the  heart  is  changed  j  the  man  is  under 
the  prevalent  guidance  and  government  of  the  holy 
Spirit,  and  o^  a  fpiritual  and  graciq,us  principle, 
which  is  wrought  in  him.  Hence  he  has  another 
kind  of  love,  and  other  kind  of  afFeftions  :  fu- 
preme  love  to  God,  determines  his  heart  to  an  im- 
partial relpe;^  to  the  whole,  and  every  part  of  the 

moral 


Of  Spiritu'^  delight  in  the"- Law  of  the  Lord.         42g 

moral  law  -,  and  therefore  the  apoftle  makes  confci- 
encious  obedience  to  every  cjmmand,  the  ted  of 
unfeigned  and  governing  love  to  God.  ^ his  is  the 
love  of  God ;  i.  e.  a  proof  of  love  to  God,  that  we 
keep  his  commands, 

III,    We  promifed  fome  reafons  that  induce  the 
real  chriftian  to  delight  in  the  law  of  the  Lord. 

I.  It  is  becaufe  he  efleems  it  a  fit  rule  of  duty 
for  God  to  give,  and  for  rational  creatures  to  re- 
ceive.    It  is  a  law  that  mankind  could  not  do  with- 
out.    It  is  a  law  that  requires  a  fupreme  regard  to 
God,  that  we  fhould  love  him  lupremely,  ferve  him 
uprightlv,  with  a  perfed  heart  and  a  willing  mind  ; 
rely  upon  his  word,  and  delight  in  his  perfe<5tions; 
and  government.     Every  particular,  in  its  utmoft 
extent,   is  intrinfically  pure  and  right  ;  the  eternal 
and  unchangeable  rule  of  holinefs ;  and  its  direft 
and  natural  intent  is  to  promote  holinefs.  And  fure- 
ly,  to  know  and  love  God,  to  fear  and  honor  him, 
to  truft  in  and  worfhip  hirii,  in  the  way  and  manner 
he  has  appointed,  is  delightful  in  itfelf,  and  mufl  be 
fo  to  every  gracious  heart.     So  God  bids  us  keep 
mercy  and  judgment ,  i.  e.  fliew  kindnefs  to  all  men, 
as  we  are  called,  and  they  need  :  exercife  humanity 
to  all  in  their  ftraits  :    be  juft  in  all  our  judgments 
O  o  o  and 


49©         ^f  Spiritual  delight  in  the  Law  of  the  Lord. 

and  dealings ;  render  to  all  their  due,  in  their  feve- 
ral  places  and  relations.  And  thele  duties  are  nor. 
grievous  to  the  upright  &  gracious  foul.  If  thefe  duties 
are  not  obferved,  the  order  and  welfare  of  fociety 
cannot  be  maintained :  mag,i(lrates  and  fubje6ls,  offi- 
cers and  churches,  hufbands  and  wives,  parents  and 
children,  mafters  and  fervants  would  all  run  into 
confufion.  But  there  is  a  great  blefTednefs  and  plea- 
fure  in  the  chriftian  obfervation  of  all  perfonal,  re- 
lative and  national  duties.  In  the  law,  God  ads  as 
governor  and  commander,  but  as  it  comes  to  a  real 
chriftian,  it  is  like  the  counfels  of  a  friend. 

2.  Because  regenerate  fouls  have  an  heart  fuit- 
cd  to  obey  the  law  of  God.  Nothing  is  really  de- 
lightful, but  what  is  fuited  to  the  nature  and  difpo- 
fition  that  a  man  has.  That  which  is  delightful  to 
one,  may  be  hateful  to  another,  as  the  food  of  a 
fwine  may  be  loathfome  to  a  man.  There  is  an  ef- 
fential  difference  between  the  carnal  and  fpiritual 
mind,  the  fandified  and  unfanflified  heart ;  the  heart 
of  ftone,  and  the  heart  of  flefh.  When  a  man's 
heart  is  DofTeffed  of  gracious  principles,  the  duties 
of  obedience  are  delightful.  A  thorough  change 
being  made  in  the  will  and.  affedions,  and  in  the 
pradical  powers  of  the  foul,  by  engraving  the  word 
upon  the  flelhy  table  of   the  heart,  to  guide  and 

govern 


Of  spiritual  delight  in  the  Law  of  the  Lord.         491 

govern  him  in  all  his  ways,, then  he  delights  to  do 
the  will  of  God;  In  an  irregenerate  ftate  we  are 
bent  upon  fervingthelufts  of  our  own  carnal  hearts, 
but  the  renewed  mind  has  an  inclination  quite  ano- 
ther way.  Though  falfe  biafles  will  incline  a  chrif- 
tian  unto  carnal  things,  yet  corrupt  nature  is  fubdu- 
ed,  and  the  new  nature  is  inclined  to  the  way  that  is 
everlafting.  And  the  real  chriftian  will  have  divine 
aid  to  increafe  his  delight  in  the  ways  of  God.  He 
is  not  only  fitted  with  inward  power  and  inclination 
10  do  the  things  that  God  commands  and  approves, 
but  the  fpirit  of  God  does  excite  and  adluate  thac 
inclination,  by  renewing  and  quickning  influences. 
And  therefore  the  apoftle  fays,  God  work eth  in  you. 
ioth  to  will  and  to  do  of  his  good  pkafure.  If  a  good 
work  is  begun,  he  continues  to  carry  it  on  ;  gives 
internal  virtue  to  excite,  incline  and  determine  the 
will. 

3.  The  good  which  chriftians  find  in  obedience,' 
makes  them  delight  in  the  law.  The  natural  fruit 
of  an  upright  regard  to  chriftian  duty  is  peace  of 
confcience.  Great  peace  have  they  that  love  thy  law  : 
and  nothing  faall  offend  them.  None  enjoy  them- 
felves  more  than  thofe  that  are  uprightly  ftiidl  in 
obferving  all  the  duties  of  holy  pra6lice.  They 
may  have  troubles  without,  and  great  peace  within. 
O  0  0  a  *IU 


49?         Of  spiritual  delight  in  the  Law  of  the  Lord. 

^ he  kingdom   of  Cod  is  not  meat  and  drinks  hut  righte- 
cufnjfs^  peace,  and  joy  in  the  Holy  Ghojl.     The  righ- 
teuu^eis  ot-  faitij,:  and .  true  hoiinels  of   heari  and 
life,  is  the  way  to  folid  peace  in  the  foul,  ^nd  to  the 
confolations,  which  the  Ploly  Spirit  is  the  author  of: 
Arvd  there  is  no  fuch  folid  peace,  as-  in  obedie'nce  to 
the  commands  of  God.     It  is  found  fpecially  com- 
forting under  reproaches   and   perfecutions  :    If  a 
man  fufFers  for  his  love  to  God  and  his  law,  he  will 
fee  more  caufe  to  love  and  obey  God,  and  to  increafe 
in  his  flrid  obedience  to  every  branch  of  duty,  than 
he  did  before.     When  he  lees  the  excellency  of  di- 
vine truth,  and  feels  the  power  ot  God  fupporting 
him  vvhiJe  he  confefles  it,  he  will  the  more  readily 
embrace  God's  commands,  and  take  pleafure  in  his 
ways.     The  Lord  appeals  to  i\\t  experience  of  his 
faints,  do  not  my  words  do  good  to  him  that  walketh  up- 
rightly ?  Mich.  ii.  7.     Hjive  you  not  found   it  fo, 
that  mercy  and  truth  attend  fuch  as  keep  his  cove- 
nant and  tellimonies  to  do  them  ? 

4.  The  ef!eem  and  love  they  have  for  God  him- 
felf,  make  them  deligKc  in  his  law.  If  a  man  loves 
Godi  in  his  true  charader,  he  muft  needs  be  fuited 
wiih  every  thing  that  comes  from  him,  and  leads 
to  him.  Common  favors  of  providence  point  to 
iheir  gracious  author,  and  their  main  end  is  to  draw 

out 


Of  Spiritaal  ddight  in  the  Lavj  of  the  Lord,         493 

out  the  heart  to  him,  and  to  excite  and  enable  us  to 
ferve  him  :  but  thefe  favors  are  often  improved  to 
gratify  fome  lud,  and  draw  the  heart  away  from 
God.  But  there  is  a  deeper  ftamp  of  the  divine 
character  in  God's  law,  and  its  ufe  is  more  eminent 
to  k-ad  us  unto  God.  /  have  not  ^one  hack  from  the 
commandment  of.  his  lips^  I  have  esfeemed  the  words 
of  his  mouthy  more  than  my  necejfary  food.  Job, 
xxiii.  12.  Ths  real  chriftian  will  keep  clofe  to 
the  law  of  God,  for  his  judgment  and  affection 
lead  to  it.  He  lays  up  the  word  in  his  heart,  and 
is  more  careful  to  do  the  will  of  God,  than  to  pro- 
vide food  for  his  body, 

IV.  We  propofed  to  con fider  the  evidence  of  ho- 
ly delight  in  the  law  of  the  Lord ;  viz.  He  medi- 
tates therein  day  and  night.  Many  there  be,  that 
read  and  hear  the  word  in  a  curfory,  inattentive 
manner  :  but  the^Godly  are  careful  to  underfland 
it  :  they  difcourfe  with  themfelves  concerning  the 
great  things  contained  in  it,  with  clofe  application 
of  mind,  a  fixednefs  of  thought,  until  they  are  fuit- 
ably  affected  with  thofe  things,  and  experience  the 
power  of  them  in  their  hearts.-  They  have  an  ha- 
bitual regard  to  the  law  of  God  as  the  rule  of  their 
a(5tions,  and  the  fpring  of  their  comforts,  and  have 
it  in  their  thoughts  upon  every  occaifion  that  occurs, 

whether  by  night  or  day. 

The 


494-         Of  Sfirhual  delight  in  the  Law  of  the  Lor3, 

The  inadvertency  of  many  to  God*s  law,  is  their 
bane.  They  have  flight  apprehenfions,  which  make 
very  weak  imprefTions.  They  read  and  hear  the 
word,  but  it  is  to  them  like  Jeedtbat  fell  hy  the  way- 
fide  :  then  cometh  the  devil  and  taketh  away  the  word 
out  of  their  hearts^  lelf  they  fkould  believe  and  he  faved» 
They  do  not  meditate  upon  the  word,  never  lay  ic 
to  theii"  hearts  nor  cover  ic  over  with  fecond  thoughts ; 
the  word  makes  no  imprefilon,  through  the  hardnefs 
of  their  hearts  -,  fo  that  fatan  obtains  his  will  upon 
them.  Many  that  hear  the  word  zrc^like  a  man  be- 
holding his  natural  face  in  a  glafs^whogoeth  his  way^  and 
flraigktway  forgetteth  what  manner  of  man  he  was.  They 
have  feme  notions  and  convictions  of  their  guilt, 
depravity  and  danger,  but  proceed  no  further,  they 
take  a  tranfientview  of  themfelves  without  any  deep 
and  abiding  impreflions  upon  the  heart.  God's  great 
charge  that  he  brings  againft  his  people,  is,  they  do 
not  conjider,  or  lay  to  heart.  1  hearkened  and  heard, 
faid  God,  but  they  fpake  not  aright ;  no  man  repented 
of  lis  wickednefsy  faying,  what  have  I  done  ? 

On  the  other  hand;  the  fcripture  recommends 
meditation  upon  the  word,  as  one  ftep  towards,  and 
an  evidence  of  obedience.  When  the  heart  ot  Ly- 
dia  was  opened  to  receive  the  Lord  JefusChrift-, 
flis  ierioufly  attended  to,  refle6led  upon,  applied  to 

herfeifj 


Of  Spiritual  delight  in  the  law  of  the  Lord.         495 

herlelf,  and  obediently  received  the  fuitable  and  im- 
portant truths  which  were  delivered.  And  the  apo- 
llle  James  fays,  whofo  looketh  into  the  perfe^  law  of 
liberty y  and  continue th  therein^  be  being  not  a  forgetful 
hearer,  hut  a  doer  of  the  work^  this  man  fhall  he  hkjfed 
in  bis  deed.  He  that,  in  oppofition  to  a  tranfient 
view,  intenfcly  and  accurately  dwells  upon,  and 
iooks  into  the  perfed  law  of  God,  which  is  a 
law  of  liberty  to  real  chriftians,  for  ferving  God 
with  holy  freedom  and  delight  j  and  if  he  continues 
thus  intenlely  to  dwell  upon  it  in  a  courfe,  this  is^the 
evidence  of  his  happinefs,  though  not  for,  yet  with 
his  work  of  faith  and  labor  of  love. 

Now  that  facred  meditation  in  the  Law  of  the 
Lord,  day  and  night,  is  a  fign  of  holy  delight  in  it 
as  a  rule  of  chriftian  praftice,  is  manifefl:  :  for 

I.  It  is  a  fign  that  a  perfon  defires  to  know  God 
and  his  duty.  A  true  chriftian  knows  that  a  fuper- 
ficial  knowledge  has  no  effeftual  influence  upon  the 
heart  and  life,  and  that  it  muft  be  by  intenfe  medi- 
tion  that  he  muft  become  acquainted  with  the  fpirit 
of  the  divine  law :  and  therefore  he  fearches  for  this 
knowledge  as  for  filver,  and  feeks  after  it  as  for  hid 
treafures.  He  labors  in  the  fearch  of  it,  and  wil- 
lingly undergoes  much  to*!),  and  runs  great  hazards  : 

he 


496"-       Of  spiritual  delight  in  the  Law  of  the  Lord. 

he  is   indtfetigable,    and  invincibly    conftant  and 
refolute  in  the  purfuit  of  this  divine  knowledge. 

2.  Constant  meditation  upon  the  perfeft  law 
of  God  is  a  fign  that  a  perfon  defires  to  keep  his 
whole  duty  fixed  in  his  mind  and   memory.     Inat- 
tention is  a  fort  of  ignorance  for'  the  time  it  is  in- 
dulged.    Though  a  perlon  may  habitually  know  a 
thing,  he  does  not  aftually  know  it,  when  he  does  not 
confider  it.    'They  confidernot  that  they  do  evil:  They 
a6t  at  a  venture,  right  or  wrong,  pleafing  or  difplea- 
fing  to  God,  they  feem  indiffcirent.     So  God  com- 
plains that  his  people,  though  they  had  fome  habi- 
tual knowledge  of  his  law,  they  were  inattentive  to 
it  and  its  author,  and  therefoie  they  run  into  many 
and  great  fins.  'They  confider  not  in  their  hearts^  that  I 
remember  all  their  ivickednefu  i.  e.  They  do  not  feri- 
oufly  meditate  and  ponder  upon  it.     But  a  real 
chriflian  knows  the  necelHty  of  the  aftual  know- 
ledge of  his  rule  :  he  wants  it  always  before  him. 
And  he  knows  the  way  thereto  is  to  meditate  in  it 
day  and  night,   never  to  forget  and  lay  afide  any  of 
its  rules,   but  he  keeps  them   alive  in  his  mind  and 
heart,  for  daily  ufe,  by  conftant  and  clofe  meditation 
upon  them. 


Of  spiritual  delight  in  the  Law  of  the  Lord,        ^gj- 

3.  Constant  meditation  upon  the  law  tends  to 
excite  holy  affeftion.  Dwelling  upon  an  objed  wich 
ftrid  and  conftant  attention  will  have  feme  effedl. 
"No  man  can  clofely  meditate  upon  any  thing  with- 
out being  moved  towards  or  againft  it,  in  liking  or 
difliking.  A  chriftian  finds  that  truth  unthought 
of,  has  no  iecret  power  to  fubdue  fin,  and  ftir  up 
the  heart  to  love  and  holy  praftice.  But  he  dwells 
upon  the  law  by  conftant  meditation,  and  that  kin- 
dles his  love  to,  and  delight  in  it.  He  befieges 
his  own  heart,  by  frequent  and  deep  thoughts,  thac 
it  might  yield  to  God,  and  give  entertainment  to  all 
and  every  rule  and  branch  of  duty  contained  in  the 
law.  He  finds  the  only  way  to  come  at  his  heart  is 
by  his  underftanding;  and  that  his  intelligent  facul- 
ty muft  be  engaged  in  what  is  prefented  to  it,  or  it 
will  not  gain  the  heart.  IndwelHng  fin,  and  the 
grand  adverfary  of  the  foul,  are  watching  our 
frame,  to  take  us  off  from  intenfe  meditation  upoa 
divine  things,  fo  as  to  make  us  forget  our  rule. 

Use  I.  Learn  hence,  they  are  far  from  the  chri- 
ftian temper,  who  delight  in  finful  pradices.  Some 
who  are  profefling  chriftians  make  a  light  matter  of 
many  breaches  of  God's  law :  they  arc  manifeftly 
pleafed  with  the  fins  of  others,  and  will  make  them* 
felves  and  their  companions  merry  with  that  for 
?PP  which 


49  3         Of  Spiritual  delight  in  the  haw  of  the  Lord. 

which  they  fhould  mourn.  And  they  make  light  of 
their  cwn  fins,  both  when  they  are  tempted  to  fin, 
and  when  they  have  committed  fin,  and  wflpf  turn 
tb  their  courfe  of  iniquity,  as  the  horfe  rufiieih  into 
the  battle,  and  think  they  iliail  have  peace,  though 
they  go  on.  Some  indeed,  feem  to  be  grieved  ar^ 
and  v^acch  againft  fome  forts  of  fins,  but  take  plea- 
f;  :re  in  others.  One  is  apparently  devout  in  wor- 
fiiip,  and  will  abound  tlierein,  but  is  carelefs  in  the 
duties  of  the  fecond  table.  Another  is  fober  and 
temperate,  and  will  feem  grieved  at  intemperance  in 
others,  but  he  is  unjufl:,  covetous,  opprefiive,  or  un- 
kind towards  his  neighbour.  Another  is  honefl  in 
his  dealing?,  and  charitable  to  the  necefiitous,  but  is 
luxurious,  intemperate,  oi*  given  to  carnal  pleafure. 
No*v,  fuch  perfons,  let  their  profefilon  be  what  it 
will,  are  void  of  the  chrifiian  temper  j  for  they  take 
pleafure  in  fome  fin  or  other.  There  is  fome  parti- 
cular lull,  contrary  to  fome  particular  law,  lo  that 
they  fay,  fpare  thy  lei  vant  in  this  thing.  The  whole 
law,  as  a  rule  of  holy  living,  is  not  their  delight :  if 
they  are  intenfely  meditating  upon  One  branch,  the 
other  branches  they  neglefl. .  Thtfe  men,  how'de- 
mure  foever  they  appear  in  fome  things,  choofe  to 
live  without  the  yoke  of  true  'religion  upon  their 
necks.  They  do  not  like  to  be  bound  by  the  whole 
law,  as  the  rule  of  their  whole  condud,  but  break 

the 


Of  spiritual  delight  in  the  Law  of  the  Lord.         49*5 

the.  bands  afuader,  and  caft  away  the  cords  from 
them. 

II.  Let  us  try  our  (late  by  the  temper  of  our 
hearts  towards  the  law  of  God,  They  who  love 
God  and  embrace  the  gofpel  do  not  pick  and  choofe, 
like  one  part,  and  diflike  another,  but  delight  greatly 
in  all  God's  commandments.  They  ftand  in  awe  of 
God,  and  have  a  conflant  reverence  for  hisMajefty, 
and  deference  for  his  whole  will.  They  are  pleated 
with  the  equity  and  goodnefs  of  all  his  command- 
ments :  they  are  ail  written  in  their  hearts :  it  is 
their  choice  to  be  under  them,  and  they  call  them 
an  eafy  and  pleafant  yoke.  It  is  their  delight  to  be 
fearching  into,  converfing  about,  reading,  hearing, 
and  meditating  upon  the  law.  They  not  only  de- 
light in  the  promifes,  but  the  precepts,  and  think 
themfelves  happy  under  God*s  government,  as  well 
as  in  his  favor. 

But  is  this  the  fupreme  delight  of  our  fouls  ? 
Does  fhe  law  of  the  Lord  draw  our  hearts  off  from 
worldly  vanities,  to  the  ftudy  of  its  extent  and  ex- 
cellency ?  What  are  our  conceptions  abo«t  it,  taken 
or  confidered  as  a  body  of  rules  ?  What  do  we 
elleem  our  greaceft  treafure  -,  to  grow  rich  towards 
God,  in  an  increafe  of  grace  and  holy  obedience,  or 

P  p  p  3  CQ 


500         Of  Spiritual  delight  in  the  Law  of  the  Lord, 

to  heap  up  earthly  treafures  ?  Which  is  our  greatefl: 
care,  either  to  maintain  our  carnal  delights,  or  to 
obey  God  ?  If  our  delight  is  in  the  law,  our  nVmds 
are  exercifed  about  it,  and  in  it.  Our  thoughts  fol- 
low our  affections.  It  is  wearifome  to  meditate  up- 
on that  which  we  do  not  delight  in.  It  was  no  great 
matter  for  Haman  to  lead  Mordecai*s  horfe,  faid 
one,  yet  a  burdenfome  offenfive  fervice,  becaufe  it 
was  againft  the  grain.  Small  matters,  when  they 
are  dilagreeable,  are  tedious.  The  difficulty  in  holy 
duties  does  not  lie  in  the  duties  themlelves,  but  in 
the  difpofition  of  the  heart.  If  you  have  an  heart 
to  meditate  upon  the  law,  you  will  find  time,  ftrength 
and  opportunity  for  it.  Delight  in  all  the  rules  of 
chriilian  praflice  will  fet  you  to  work,  for  all  per- 
fons  are  apt  to  think  clofely  upon  that  which  pleafes 
their  hearts.  Why  are  not  holy  thoughts,  and  in- 
tenfc  meditations  in  God's  law,  as  natural  and  free 
to  us,  as  worldly  or  carnal  thoughts  ?  The  defeft 
lies  in  the  heart.  I  delight  in  thy  tejlimotiies,  fa'.d  the 
pfalmift,  and  therefore  I  will  meditate  in  thy  §latu:es. 

III.  Let  all  be  excited  to  meditate  in  the  law  of 
the  Lord  with  delight.  Go  over  and  over  again 
with  thefe  great  and  neceflary  truths  with  intenfe 

confideraticn. 

The 


Of  spiritual  delight  in  the  Law  of  the  Lord,         ^01 

The  world,  in  general,  are  meditating  upon  other 
things  with  eagernefs.  Some  have  their  thought?, 
day  and  night,  upon  vanity,  and  have  no  time  to 
fpend  in  fober  meditation  in  the  purity  and  perfec- 
tion, the  reafonablenefs  and  excellency  of  the  law: 
They  have  no  time  to  confider  of  the  requirements 
and  threatnings  of  it,  nor  of  the  method  and  ne- 
ceffitjr  of  efcape  from  the  wrath  theatened  to  all 
thofe  that  break  it.  They  have  time  enough  to 
think  of,  and  praflice  wickednefs,  but  no  time  for 
God  and  his  law,  for  Chrift  and  his  falvation.  Ma- 
ny have  their  thoughts  taken  up  with  various  finful 
thoughts  and  defires.  Uncleannefs  fets  up  the  ftage 
in  the  heart  of  one,  revenge  in  the  heart  ot  another. 
Envy  ftirs  up  repining  thoughts,  and  pride  whifpers 
vanity  :  while  others  have  their  hearts  going  after 
covetoufnefs,  and  are  exercifed  in  covetous  practices, 
hearts  entirely  engaged  in  contrivances  how  to  com- 
pafs  their  defires  after  the  riches,  honors,  or  plea- 
fures  of  the  world.  But  our  exhortation  is  to  all, 
that  they  would  meditate  in  God's  perfeA,  and 
widely  extended  law ;  a  duty  awfully  negle(5bed :  but 
it  might  be  of  great  ufe  if  it  were  revived. 

Confider 

I.  It  is  a  necefTary  duty.  It  is  not  a  matter  that 
may  be  complied  with  pr  negleded  at  pleafure ;  but 

of 


502         Of  Spiriiual  delight  in  the  Law  of  the  Lord. 

of  abfalute  necetTicy.  God  has  commanded  it  for 
a  wife  and  holy  end.  Tlis  book  of  the  lam  (hall  not 
4epa':t  from  thy  mouthy  hut  thou  fhalt  meditate  therein 
day  and  night,  that  thou  mighieft  obferve  to  do  all  that 
is  written  therein.  It  is  alfo  necefiary,  in  order  to 
keep  grace  alive,  and  lively  in  the  heart.  Faith 
will  decay  without  meditation  upon  the  promifes. 
Hope  would  fail  without  contemplation  upon  the 
things  hoped  for.  Love  will  wax  cold,  unlefs  the 
heighth  and  breadth  and  depth  of  God*s  love  in 
Chrift  be  contemplated.  And  as  meditation  is  an 
help  to  other  graces,  fo  it  is  to  duties.  The  heart 
is  hard,  the  memory  (lippery,  the  thoughts  vain» 
and  therefore,  unlefs  the  good  feed  is  covered  by 
meditation,  the  fowls  ot  the  air  will  come  and  pluck, 
it  away.  A  m^n  never  comes  to  obferve  the  fcope, 
order  and  extent  of  the  law,  until  he  meditates  upon 
it.  We  may  lay  down  general  rules,  and  deduce 
pradical  inferences,  but  that  which  faftens  them  up- 
on men's  thoughts,  is  meditation.  What  is  the  rea- 
ion  that  men  are  fo  barren  and  faplefs  in  prayer  ? 
It  is  tor  want  of  meditation.  What  is  the  reafon 
there  is  fuch  unholy  pra6lice  ?  It  is  for  want  of  me- 
ditation. David  found  his  defires  enlarged  in  pray- 
er and  holy  praflice,  the  more  he  meditated  on  ihc 
word,  Pf.  cxliii.  5,  6. 


Of  spiritual  delight  in  the  laiv  of  the  Lord.         503 

2.  It  is  a  profitable  duty.  Ufually  God  vlfits 
his  people  in  their  deepeft  meditations  upon  his 
word.  And  there  is  a  natural  tendency  of  Good  in 
this  duty.  It  tends  to  fix  the  truth  upon  the  mind. 
Sermons  meditated  upon  ;  the  Jaw  of  God  confider- 
ied  and  meditated  Upon,  are  long  remembered,  and 
that  fets  the  heart  on  work.  The  greateft  truths 
will  not  work  upon  a  perfon  who  does  not  think 
them  over.  Tell  him  of  fin,  of  God,  and  Chrift  ; 
of  heaven  and  hell ;  of  the  law  and  gofpel,  and 
nothing  moves  him,  becaufe  he. will  not  meditate  : 
or  if  he  is  a  little  ftirred,  with  the  truth  fet  be- 
fore him,  it  is  foon  gone,  and  his  confcience  is 
eafy.  We  mud  inculcate  the  truth  upon  ourfelve?, 
again  and  again,  if  we  would  have  it  affed  us. 
When  we  look  upon  the  liw  or  gofpel,  in  a  tranfi- 
ent  manner,  we  cannot  fee  halt  the  beauty  and 
importance  of  one  or  the  other.  O  let  us  fl:ore  cur 
minds  with  good  thoughts  of  the  word,  and  fet  it 
a  work  on  holy  things,  and  then  we  fhall  find  no 
time  for  vanity,  no  time  tor  flander,  no  time  for 
idienefs.  Meditation  is  the  nurfe  ot  true  relipion, 
the  great  indrument  of  all  the  offices  of  grace. 
Without  meditation  we  take  up  things  by  hearfay, 
and  repeat  them  by  wrote  ;  without  afteiflion,  with- 
out life,  or  fenfe  of  their  worth  and  importance.  O 

let 


504         ^f  spiritual  delight  in  the  Law  of  the  Lord, 

let  US  bind  the  word  upon  our  hearts,  that  when  we 
go,  it  may  lead  us  j  when  we  wake,  it  may  talk 
With  us.- 

O  that  thefe  things  may  fink  down  into  our 
hearts,  that  we  might  intermeddle  with  the  divine 
law,  fo  as  to  be  divorced  from  it  as  a  covenant,  and 
adhere  to  it  as  a  rule  !  By  meditation,  the  truth, 
extent  and  excellency  of  it  may  be  enforced  upon 
us.  Meditate  on  God,  whofe  charader  is  tranfcri- 
bed  in  the  law,  that  we  may  love  him,  and  it.  Me- 
ditate upon  it,  that  we  may  know  fin  and  hare  it  ; 
that  we  may  fear  hell,  and  (hun  it  -,  that  we  ma7 
know  the  qualifications  and  work  of  heaven,  and 
purfue  it. 


SERMON 


SERMON  XXIIL 

Of  the  glory  of  Divine  Grace^ 

E  P  H  E  S  I  A  N  S     I.    7- 

■According  to  the  riches  of  his 


Grace, 

H  E   great  apoftle  gives  a  general  a(S* 


S  T  g  count  of  the  faving  blefllngs  of  the  gof? 
)^)§C)eC^  pel,  in  the  beginning  of  this  chapter  j 
and  then  enlarges  upon  them,  as  prepared  in  God'a 
^eternal  deftion,  as  purchafed  by  Chrift*s  blood,  and 
as  conveyed  in  efi^edual  calling. 

The  fountain  of  all  thefe  bleffings,  we  are  told 
sn  my  text,  is  the  riches  of  God's  ^race.  He  had  no 
other  aim  in  the  whole  plan,  but  to  difplay  abroad 
feis  goodnefs  and  benignity  ;  that  pertcdlion  of  his 
^*  Q^q  q  nature. 


5o6  Of  the  Glory  of  Divine  Grace* 

nature,  which  (beds  i  divine  glory  upon  his  whole 
charader.  Particularly,  it  is  with  this  view  that  hit 
chofen  ones  are  acceptable  to  himfelf,  in  his  belov- 
ed Son,  in  whom  he  is  well  pleafed.  In  him,  ai 
their  head  and  redeemer,  and  by  virtue  of  their  u- 
nion  with  him,  they  have  a  glorious  and  compleat 
deliverance  from  all  evil,  and  a  recovery  unto  al! 
blefiednefs,  and  that  by  the  invaluable  price  of  the 
Redeemer's  blood.  And  thefe,  as  well  as  all  other 
gofpel  benefits,  are  not  from  any  defert  of  our  own, 
but  merely  from  the  inexhauftiblc  fulnefs,  excellence 
and  boundlefs  grace  of  God.  Hence, 

The  great  defign  of  God  in  the  whole  work 
of  redemption  through  the  blood  of  Chrift,  is  to 
(hew  forth  the  glory  of  free  grace  !  When  all  man- 
kind had  equally  fallen  from.  God,  by  violating  the 
covenant  of  works,  and  had  made  themfelves  wor- 
x\\y  of  death  and  eternal  condemnation,  God  of  his 
mere  grace  and  good  pleafure,  chofe  to  take  one 
before  another  into  the  covenant  of  grace.  As  fo- 
vereign  proprietor  and  difpofer  of  all  blefTmgs  in 
heaven  and  earth,  he  difcovers  the  good  things  of 
the  gofpel,  fo  as  to  make  them  effedual  to  fome 
and  not  to  others.  And  therefore  our  Saviour  faid, 
/  thank  ibse^  O  Father,  Lord  of  heaven  and  earthy  bt» 
eaufe  thou  h»Si  hid  thefe  things  from  the  wife  and  fra* 
c  -^  dmt^ 


Of  the  Glory  of  Divine  Grace.  507 

ienty  and  baft  revealed  them  unto  hahes.  Even  fo^  Fa^ 
ther^  for  fo  it  feemed  good  in  thy  fight.  But  we  are 
taught  that  this  fovercign  choice  of  one  before  ano- 
ther, is  in  and  with  Chrift,  as  their  great  Head  and 
Reprefentative,  in  Eph.  i.  4.  This  was  the  efFeft 
of  the  riches  of  his  mercy  and  grace,  towards  moft 
miferable  finners,  who  were  not  only  moft  unwor- 
thy, ot  any  grace  or  favor,  but  worthy  of  all  in- 
dignation and  mifery.  It  mud  therefore  be  ot  mere 
grace  that  God  has  contrived  and  appointed  a  me-, 
ihod  of  redemption  ♦,  that  he  has  given  and  accept- 
ed Jeius  Chrift  to  that  end.  Hence  faid  our  Lord, 
God  fo  loved  the  worlds  that  he  gave  his  only  begotten 
Son.  It  is  a  matchlefs  defign  of  mere  love  and  grace, 
from  all  eternity,  towards  finners  of  this  wretched, 
guilty,  and  rebellious  world,  that  he  has  givea 
Chrift  to  be  the  falvation  to  the  ends  of  the 
earth,  and  to  be  made  a  propitiation  for  the  fins  of 
his  people.  It  is  mere  grace  that  God  has  giren 
fuch  a  iurety,  fuch  a  Mediator,  the  feed  of  the  wo^ 
man  that  has  hruifed  the  ferpenCs  head.  It  is  the  riches 
of  grace  that  Chrift  fhould  be  Mediator  of  the 
covenant ;  that  God  promifed  him,  and,  in  the  ful- 
nefs  of  time,  fulfilled  his  promife.  And  therefore 
Chrift  calls  himfelf  the  gift  of  Gcd.  And  in  hinr> 
God  gives  to  his  people  €>cceeding  great  4^nd presipi-n 
Q^q  q  ?i  pomijes  X 


j^oB  Of  ihe  Glory  of  Divine  Grace. 

promifes  -,  the  bcfl  of  promifes,  great  beyond  OUf 
tonceptions,  much  more  beyond  oiir  deferts. 

Now,  that  this  redemption  through  the  blood  of 
Chrift,  with  all  the  favors  and  bitfiings  contained 
and  implied  in  it,  is  from  the  tree  favor  and  grace 
of  God,  will  appear,  by  a  further  confideration  of 
Several  things.  ^  It  will  appear 

1.  t*ROM  the  perfon  that  reveals  it,  and  firft  en- 
tered upon  the  plan  ;  and  that  is  the  Lord,  God  all 
fufficient;  God  the  Father,  as  appears  by  the  con- 
text.    It  is  ibe  God  and  Father  of  our  Lord  Jefus 
Cbriffi  who  has  bkjfed  his  people.  He  devifed  the  me- 
thod of  redemption,  and  all  that  the  Son  does  there- 
in is  not  his  own  will,  but  the  will  of  him  that  fent 
him  :  and  it  is  by  the  will  ot  the  Father  that  he  was 
fet  apart,  and  that  his  people  are  fandtififd.     The 
original  of  all  the  favors  we  have  from  Chrift,  and  by 
tedemprion,  is  from  the  Father's  grace.     He  has  z\\ 
in  himielf,  and  fhines  in  his  own,  and  not  a  bor- 
toWed  light.     As  he  is  alMufncient,  fo  he  is  felffuf- 
ficicnt,  and  can  be  debtor  to  none,  nor  ftand  in  need 
of  any.     He  needs  no  borrowed  excellency  or  glo- 
ry from  another^  and  therefore  for  him  to  choofe 
t»iK  lome  of  rebel  man  •,  to  open  a  way  j   to  fend 
and  accept  of  his  Son^  as  Redeemer  and  purchafer 


Of  ihi  Glory,  of  Divine  Grace.  5^9 

of  all  the  bleOings  opened  and  offered  in  the  gofpel, 
and  beftowed  upon  cleft  Tinners,  nnuft  needs  be  of 
the  riches  of  his  fuperabundant  and  overflowing 
grace. 

2.  From  the  condition  and  temper  of  man.  All 
mankind  had  broken  the  Hrft  covenant  by  Hn,  and 
had  fallen  under  the  curie  of  it.     So  far  were  all 
from  the  needed  bleffings,  that  they  were  bound  over 
to  deferved  milery.     And  not  only  fo,  but  they  de- 
ftre  to  he  under  the  law,  for  juftification  before  God  : 
they  choofe  to  help  themfelves,  by  their  own  obedi- 
ence, and  look  upon  that  way  moft  defirable.  They 
have  mean  and  low  thoughts  of  the  eflentlal  rights 
of  God*s  juftice,  and  feek  to  fet  up  their  own  im- 
perfeft,  and  external  performances,  and  defire  to 
make  them  ftand  as  their  righteoufnefs,  for  accept- 
ance before  God.     Thus  blind,  felf-conceited,  and 
proud  is  man,  and  fcorns  to  be  entirely  beholden  to 
tree  and  fovereign  grace,  and  to  renounce  all  truft 
in  his  own  righteoufn^rs.     His  heart  is  fet  againP- 
the  gofpel  way  of  redemption  through  the  blood  of 
Chrift.     Now,  what  can  it  be  but  the  riches  of  fo- 
vereign grace  in  God,  to  reveal  this  method  of  fal- 
vation  to  thofe  that  are  enemies  to  his  grace  ?    Can 
We  nnd  any  thing  recommending  to  this  favor,  iri 
thofe  who  ihut  their  eyes,  and  ftop  their  ears  from 

hearing 


510  Of  the  Glory  of  Divine  Grace, 

hearing  the  dreadful  things  denounced  againfl:  them 
in  the  law  of  God  ?  Can  it  be  fuppofed  that  there  is 
any  worthinefs  in  thofe  who  do  their  utmoft  to  ren- 
der the  grace  of  the  gofpel  ineffe<5lual  to  anfwer  its 
■wife  and  beneficial  defign  ? 

3,  From  the  diftribution  of  thefe  blefiings  ta 
fome  fmners,  and  not  to  others,  Confider  the  tre* 
mendous  condition  of  the  once  happy  and  holy  an- 
gels, who  did  not  maintain  their  dignity  and  integri- 
Cy,  but  turned  rebels  to  the  crown  of  heaven.  Thefe 
are  caft  down  from  their  blifs  and  glory,  which  God 
had  given  them  for  an  everlafting  abode,  in  cafe 
Ithey  had  continued  in  finlefs  obedience  to  him.  But 
they,  on  account  of  their  revolt  from  God,  and  re- 
bellion againfl:  him,  he  has  committed,  like  condem- 
ned prifoners,  and  holds  them  fall  by  his  purpofe, 
power  and  providence,  in  everlajltng  chains,  under 
darkmfs,  unto  the  judgment  of  the  great  day,  Chrift 
did  not  take  upon  him  the  nature  of  angels,  to  he'p 
and  relcue  them  that  tell  from  their  original  fl:itc 
of  reditude  and  happinefs,  but  pafling  by  the  an- 
gelic nature,  he  took  upon  him  the  far  more  inferi- 
or nature  of  man,  and  left  finning  angels  to  periHi 
under  the  curfe,  without  making  them  an  offer  of 
mercy.  And  when  all  men  were  fir  angers  from  the 
iQ'vmcmt  af  ^rnifc^  far  from  Qod^  ^nd  from  a'J-  fp*- 


Of  the  Glory  of  Divine  Grace,  511 

ritual  life  and  happlnefs  i  all  alike  in  their  natural 
flate,  in  oppofition  to  the  perfeaions,  authority,  and 
government  of  God,  that  the  Lord  has  been  plea- 
fed  to  choole  out  fome  to  be  members  of  his  vifible 
church,  and  to  hear  of,  and  enjoy  the  external  dif- 
penfation  of  the  means  ot  grace,  and  out  of  them  to 
choofe  out  a  number  to  redeem  and  fave,  and  that 
for  nothing  but  becaufe  he  had  a  favor  for  them ; 
to  take  fome  parents  and  redeem  them  from  fin  and 
mifery,  and  leave  their  wicked  children  -,  fome  chil- 
dren, and  leave  their  ungodly  parents ;  to  pafs  by 
one,  and  make  another  experience  the  power  of 
diainguifhing  love  :    what  Ihall  we  fay  to  thefe 
things  ?  Is  it  of  mere  grace,  or  is  it  from  any  wor- 
ihinefs  in  one  more  than  another  ?  When  God  fays, 
fiot  many  wife  men  after  the  fiefh,  not  many  mighty,  not 
many  noble  are  called.     But  God  hath  chofen  the  foolifh 
things  of  the  world,  to  confound  the  wife ;  and  the  haft 
things  of  the  worlds  and  things  which  are  not,  to  hring 
U  nought  the  things  that  are.     When  it  is  manifeft 
that  God  does  not  ordinarily  make  his  defpifed  doc- 
trine effedual  to  the  converfion  and  falvation  of  men 
of  fuperior  rank  in  the  world,  but  calls  home  per- 
fonsof  contemptible  characters,  thofe  that  are  ac- 
counted as  worth  nothing  at  all  :     Is  there  any 
ground  of  boafting  in  parts,  learning,  or  accom- 
pliiliments  ?  Is  there  any  thing  in  man  to  render 

him 


$it  0/the  Glory  of  Divine  Grace. 

him  the  objeft  of  divine  favor,  or  make  hioi  wUe 
10  falvation,  either  by  any  methods  of  his  own  de- 
vifing,  or  by  any  ability  in  himielf  to  improve  the 
gofpel  to  that  purpofe,  one  more  than  another  ? 
Or  how  comes  this  difference,  but  according  to  the 
riches  of  God's  grace  ?  Is  it  not  free  grace  that  rai- 
fes  up  fome  poor,  finful  creatures  above  their  bre* 
thren  ?  When  this  is  candidly  confidered,  reafon  it- 
felf  will  fay,  he  hath  mercy  on  whom  he  will  have  mer^ 
<ry,  and  whom  he  will  he  hardenetb.  He  extends  his 
mercy  to  the  raiferable  as  he  pleafes,  and  whom  he 
fees  fit,  in  his  awful  Sovereignty  he  pafTes  by,  and 
leaves  them  to  their  chofen  obflinacy.  While  fome 
fee  the  glory,  and  hear  the  voice  of  the  Son  of  God 
fo  as  to  live,  others  fee  the  light  and  hear  the  voice, 
but  dtQ  not  underftand  the  meaning.  Well  there^ 
fore  has  the  apoftlelaid,  ly  grace  are  ye  faved^  through 
jaith^  and  that  not  of  your/elves,  it  is  the  gift  of  God, 
The  whole  of  the  gofpel  falvation,  from  the  firft  to 
the  lafl,  is  entirely  a  free  and  undeferved  gift,  all 
owing  to  the  mere  good  will  and  favor  of  God. 

4,  From  the  great  privileges  to  which  believers 
are  advanced.  The  perfons  of  believers  are  united 
to  the  Lord  Jefus  Chrifl  in  his  highcfl:  preferment. 
As  the  lowed  abafement  of  Chrifl  was,  to  be  made 
finder  tie  law,  both  under  the  precept  and  under  the 

curfe 


Of  the  Glory  if  Divine  Grace*  513 

Clirfe  of  it ;    fo  the  higheft  advancement  of  believ- 
ers, romes  by  union  with  Ghiiit.     Thereby  thejr 
have  an  intereft  in  his  righteoufnels  and  fonfhip. 
Hereby  there  is  the  neareft  relation  between  God 
and  them  ;  the  neareft  and  fweeteft  union  j  of  ene- 
mies they  are  the  friends  of  God,  and  their  commu- 
nion exceeds  the  communion   of   the  holy  angels 
themfelves,  for  they  are  betrothed  unto  the  Lord  for- 
ever ;  yea^  they  are  betrothed  unto  him  in  righteoufnefst 
and  in  loving  kindnefSiand in  mercies.  The  God  of  inF^-. 
nite  mercy  has  forgiven  their  fins,  and  changed  their 
hearts  :    and  now  there  is  an  everlafting  contra6k 
between  them  and  their  God ;  but  all  is  without  de- 
ffert  in  them  ;  they  are  betrothed  of  mere  love,  and 
the  f reeft  kindnefs :  mercy  is  the  never  failing  ftreanii 
the  abundant  fruit  of  divine  love  towards  undefer- 
ving  creatures.     Befides  ;  when  they  are  brought 
into  this  fpecial  relation  tJ  Chrifl,  by  union,  they^ 
are  intitled  to  a  reward  of  all  their  holy  fer vices. 
There  is  not  the  meaoeft  good  offices  they  do  for 
Chrift  that  fhiill  go  without  a  reward  ;  even  a  cup 
tf  cold  wdter,  given  to  one  of  bis  little  ones^  in  the 
name  of  a  difcipk^  Ihall   be  rev^a'-ded.    Mounraiosi 
of  gold,  or  all  the  diair.cnds  of  thf^  eaft  ;  nay,  the 
whole  world  cannot  etjual  the;  reward  that  a  faint 
ihill  hwc,  for  [he  very  leaft  fervice  he  ever  did  for 
Ghnft.    And  this  reward  anfcs  from  union  with 
ft  r  r  Ghriftj 


514  Of  the  Glory  of  Dlvhu  Grace, 

Chrid,  and  interefl:  in  the  lame  covenant  with  hlmi 
Our  goodnefs  extendeth  not  to  God.  We  cannot  pre- 
tend to  merit  any  thing  by  the  beft  we  do.  '  God 
has  no  need  of  our  fervices,  he  is  not  profited  by 
them,  nor  can  they  add  any  thing  to  his  infinite 
perfedion  and  bleflTednefs.  Bui:  if  we  are  vitally 
united  to  Chrifc,  and  do  any  thing  for  him,  to  his 
poor  faints,  there  is  merit  enough  in  him,  v^hich, 
by  covenant,  (hall  procure  a  reward.  Had  there 
been  no  agreement  and  engagement  on  the  Father's 
part  with  his  Son,  the  Father  might  have  accepted  the 
righteoufnefs  of  Chrill:  or  nor,  as  he  pleafed  •,  and 
therefore  the  ground  of  his  prevailing  for  a  reward 
to  the  righteous,  is  the  free  grace  of  the  Father, 
pKomifing  to  accept  of  his  fatisfa6lion  for  his  peo- 
ple, and  to  reward  their  holy  fervices  on  that  ac- 
count. 

But  did  not  Jefus  Chrlft  purchafe  the  great  and 
precious  prcmifes  which  God  the  Father  has  made 
and  revealed  in  the  gofpel  ? 

Ans.  No,  he  did  not  purchafe  them.  We  fhould 
carefully  obferve  the  difference  betv/een  the  promi- 
fes  themfelves,  and  the  fruits  and  effedls  of  them. 
All  the  bkfiings  promifed,  are  dealt  out  by  Jefua 
Chrift,  and  are  parts  of  his  purchafe.  H^  has  pur- 
chafed 


Of  the  Glory  of  Divine  Grace,  515 

chafed  the  fruits  of  the  fpirit;  cfFedual  calh'ng,  ju- 
ftification,  adoption,  fanftlfication  and  eternal  glo- 
ry :  but  he  has  not  purchafed  himfelf;  but  he  was 
the  free  promife  of  the  Father.  I  the  Lord,  •uiU 
give  thee  for  a  covenant  of  tko  people.  God  fo  loved 
the  woild,  that  he  gave  his  only  begotten  Son^  This 
is  ths  grand,  comprehenfive  promife  of  the  gofpel, 
implying  the  red.  And  when  God  determined  to  fave 
and  blefs  fome  of  felf-ruined  mankind,  Jefus  Chrift  is 
ccnfidered  as  his  Fathec's  fervant,  as  he  was  the 
perfon  into  whofe  hand  the  whole  affair  of  redeem- 
ing finners  (liould  be  committed.  And  to  difplay 
the  exceeding  riches  of  the  Father's  grace,  in  him 
who  is  the  Piince  of  peace,  and  to  manifed  that  all 
things  are  of  God,  Chrift  came.  To  fhew  tliat  the 
whole  fcheme  of  the  gofpel,  in  its  whole  extent  and 
glory,  are  entirely  of  God  as  the  author ;  and  who 
has,  in  his  infinite  wifdom  and  grace,  found  out  an 
expedient  to  repair  the  breach  which  fin  had  made, 

Christ  v/as  appointed  to  his  oHice  of  Mediator  : 
his  great  defignation  was  from  the  riches  of  the 
Father's  grace;  and  therefore  he  fays,  behold  my  fer-' 
vant  'ivbcm  I  uphold^  mine  ekSJ  in  ivhom  my  foul  de- 
Ughteih,  Ifa.  xlii-  6.  Chrift  was  chofen  out  by  the 
Father  teethe  great  work  of  redemption,  to  which 
hs  is  fealed  and  f;nt.  He  was  chofea  to  be  L.*i'  head 
E  r  r  a  «^ 


H6  Gf  the  Ghry  of  Divine  Grace. 

of  all  the  e]e<^  in  the  covenant  of  grace.  And  as 
ele<Slion  to  grace  and  glory,  was  an  acl  of  the  rich- 
es of  grace,  fo  the  designation  of  Chrift  to  his  of- 
fice of  Mediator  and  Redeemer,  was  an  adl  of  rich 
and  free  grace.  When  confic'e-ed  as  God,  he  is 
equal  in  power  and  glory,  and  the  fame  in  fubftance 
with  the  Father,  yet  as  God-man  and  head  ot  the 
church,  he  comes  under  the  afls  of  God's  will  ;  an4 
K  was  free  with  God  whether  he  would  havechofen 
him  to  this  office,  and  call  him  to  this  honor,  yea  or 
not.  He  did  not  afTume  to  himfclf  this  great  ot- 
iice  and  dignity,  but  was  called  and  authorifed  to  it 
by  God  the  Father.  And  therefore,  fays  the  apoflla 
jn  the  name  of  Chrili-,-  lo,  I  come^  in  the  volume  of 
the  hook  it  is  written  of  me.  The  Greek  word,  ren- 
dered volume,  figniHes  head,  and  therefore  it  is  bet- 
ter rendered  "  head  of  the  bonk, "  and  may  refer 
to  the  firft  and  principal  article  in  the  bock  of  life, 
v.'hich  contained  Chrift's  ergjgemcnt  to  God  the- 
Father  j  or  to  the  fiifl  promife  of  the  feed  of  tb& 
woman. 

Again  :  it  was  of  the  riches  of  the  Father'$ 
grace  that  Chrift  was  fitted  for  his  office.  We  rea- 
dily allow,  and  firmly  believe  that  Chrift  was  truly 
God.  Being  in  the  form  of  God^  he  thought  it  net 
robhery  to  h  esual  z^itb  God,    In  his  proper  nature^ 


Of  the  Glory  of  Divine  Grace,  517 

he  is  as  truly  and  properly  God,  as  in  bis  human 
nature  he  w^s  man  ;  and  therefore  he  did  not  count 
it  a  ufurpation,  or  injury,  to  claim  an  equality  ot 
nature  with  God  the  Father  •,  he  and  the  Father  be- 
ing effentially  one.  Yet  the  fcripture  does  afcribe 
the  whole  of  his  being  qnalifisd  for  his  office  to  the 
boundlefs  grace  of  the  Father,  When  our  blefled 
Lord  fpake  with  reference  to  his  coming  into  this 
lower  world,  in  the  Fortieth  Ffalm,  and  \vhen  he  ac- 
tually came  into  his  incarnate  ftate  for  executing  his 
office,  he  faid  to  his  Father,  a  body  haft  thou  prepared 
P2e.  He  owns  that  his  Father,  in  infinite  wifdom 
and  grace,  prepared  for  him  a  true  human  body, 
animated  with  a  human  foul,  and  fo  formed  a  pro- 
per human  nature  for  him.  And  fo,  it  was  by  the 
Father's  graee,  that  the  human  and  divine  nature 
were  united  in  one  per  Ion,  that  the  works  and  fuf- 
ferings  of  Chrift  might  be  dignified  with  infinite 
worth,  to  render  them  available  for  a  complete  a- 
tonement.  Hence  it  is  faid,  the  Holy  Ghofl  fhall 
come  upon  thee^  and  the  power  of  the  highejl  fhall  over^ 
Badow  thee :  therefore  that  holy  thing  which  fhall  he 
lorn  of  thee^  foall  he  called  the  Son  of  God.  And  this 
is  the  reafon  why  the  human  nature  of  Chrift,  as  in 
perfona!  union  v;ith  the  divine,  fhould  be  called  the 
Son  of  God.  And  it  was  in  obedience  to  the  Fa- 
|lier  that  he  took  the  hviman  nature  into  union  with 

^4mfelfj, 


5i8  0/ the  Glory  of  Divine  Grate . 

himfelf,  without  which  he  could  not  be  qualified  for 
Ills  office.  In  obedience  to  the  Father's  command, 
the  fulnefs  cf  the  Godhead  dwelt  in  him  bodily.  All 
the  efiential  perfeflions-  dwelt  fubftantially  in  his  hu- 
man body,  when  /^/  word  was  wade  flefJj,  and  dwelt 
among  us. 

Again  :  it  was  by  the  riches  of  the  Father's 
grace,  that  Chrifl:  was  anointed  for  his  work.  The 
Father  Tent  him  in  a  way  peculiar  to  himfelf,  not 
only  in  his  coming  into  our  nature  and  world,  but 
in  the  exsrcife  of  his  public  office,  and  he  had  a 
more  divine  way  of  uttering  the  mind  of  God  than 
any  mere  man,  becaufe  God  gave  not  the  fpirit  by 
meafure  unto  him,  as  in  John  iii.  34.  The  Father 
poured  out  the  gifts  and  graces  of  the  holy  Spirit 
upon  the  human  nature  of  Chrid,  in  a  meafure  far 
above  all  creatures.  He  has  all  forrs  of  gifts,  for 
all  forts  of  ufes.  The  Spirit  of  the  Lord  Jhall  rest 
upon  him^  the  fpirit  of  wifdom  and  underflavdingy  the 
fpirit  of  cQunfel  and  might,  the  fpirit  of  knowledge  and 
the  fear  of  the  Lord.  And  hence  he  was  furnifhed 
to  preach  good  tidings  to  the  meek,  to  hind  up  the  bro- 
ken hearted,  to  proclaim  liberty  to  the  captivSy  and  the 
opening  of  the  prifon  to  them  that  are  hound :  to  pro-^ 
claim  the  acceptable  year  of  th  Lord,  c^d  the.  d<^  of 
vengeance  ef  eur  God 3  t$  ci^mfcrt  all  that  mQurn :  to 


Of  the  Glory  of  Divine  Grace*  |i<> 

> 

appoint  unto  them  that  mourn  in  Zion,  to  give  unto  them 
heauty  for  afljes,  the  oyl  of  joy  for  mourning,  the  gar- 
ment of  praife  for  the  fpirit  of  heavinefs,  that  they 
might  he  called  the  trees  of  right eoufnefs,  the  planting 
of  the  Lord,  that  he  might  he  glorified,  It  was  by  this 
anointing,  by  the  grace  of  the  Father,  that  he  was 
Btted  to  be  the  univerfal  head  of  the  church,  and 
the  ftore-houfe  to  all  his  people. 

Again  :   it  was  of  the  Father*s  abundant  grace,' 
that  Chrift  was  afTifted  and  carried  through  the  great 
work  of  redeeming  finners.     God  hath  given  to  us 
eternal  life,  fays  the  apoRIe  John,  and  this  life  is  in 
his  Son,     This  eternal  life  is  purchafed  by,  and  trea- 
fured  up  and  fecured  in  Chrift,  who,  as  head  of  his 
body,  has  all  the  fprings  and  fulnefs  of  it  in  him- 
felf,  to  communicate  in  the  difpenfations  of  grace, 
which  fhall  ifTvie  in  eternal  glory.     But  that  he  has 
the  lulnefs  of  this  grace  and  power,  he  afcribes  to 
the  gracious  affidunce  of  his  Father.     God  the  Fa- 
ther promifed  him   help   to  go  through  his  work, 
and  Chrift  encouraged  him'elf  by   exercifing  faith 
in  the  Father's  promife.     Memorable  is  that  pro- 
mlfe  to  the  Mefiiah  :    He  fiall  not  fail,  ncr  he  dif- 
touraged,  until  he  have  fet  juc^ment  in  the  earth: 
and  the  ifles  fhall  wait  for  his  law,  lia.  xlii,  4.     This 
is  the  Father's  promiie  to   Chrift,  that  he  would 

fupport, 


5i23  Of  the  Glory  of  Divine  Grdtil 

fupport,  afTiil  and  ftrengthen  him  in  every  branch 
of  his  office,  that  he  fhould  not  be  deceived 
through  ignorance,  nor  kept  back  thrdOgh  fear,  nof 
hindered  by  want  of  pov/er.  And  it  is  with  thele, 
and  fuch  l;ke  promifes,  that  Chrift  fapports  him- 
felf  in  his  great  undertaking,  becaufe  he  relied  on 
the  faithfulnefs  of  the  promifcr.  ^he  Lord  God  will 
help  me,  therefore  /hall  I  not  he  confounded:  tkere^ 
for  a  ^;ave  I  fet  my  face  like  a  flinty  and  1  know  that  t 
/ball  not  he  afhamed.  He  is  mar  that  jusiifietb  me^ 
who  fhall  contend  with  me  ?  Let  us  Hand  together  : 
ivho  is  mine  adverfary  :  Let  him  come  near  to  me,  Ifa, 
1.  7,  8.  Thus  Chrift  relies  upon  his  Father's  gra- 
cious promife,  againfl  the  hardnefs  of  the  people, 
and  all  other  oppofition^  that  he  would  bear  him 
Up,  and  carry  him  through.  And  fo,  by  faith  in 
the  promife,  he  was  wonderfully  borne  Up  in  the' 
profpedl  of  his  fufFerings  and  death.  He  was  fure 
that  he  ftiould  not  be  driven  off  from  his  underta- 
king, nor  fink  under  the  weight  of  itj  becaufe  oi 
the  promifed  prefence  of  his  Father.  And  when 
he  was  in  his  agony,  an  angel  was  fent  down  froni 
heaven  to  ftrengthen  him.  This  gave  him  triumph 
In  the  crofs,  and  a  pleafing  profpeft  of  the  glorious 
Jflue  of  all  his  fufFerings.  I  have  fet  the  Lord  al' 
ways  he/ore  me :  becaufe  he  is  at  my  right  hand,  I  fhall 
fsi$  h  movid,    Therefore  my  heart  is  glad,  and  my  glo- 

7 


Of  the  Glory  of  Dlvlrie  Gracil  §21 

ty  rejotceth :  my  flejh  alfo  (hall  reSi  in  hope.  For  thou 
wilt  pot  leave  my  foul  in  hell ;  neither  wilt  thou  fuffer 
thine  holy  one  to  fee  corruption.  Though  he  was 
biuifed  and  put  to  grief,  yet  he  kept  faft  hold  of 
the  Father,  as  his  God,  and  encouraged  himfelt 
from  the  experiences  which  faints  had  in  former 
times,  of  the  benefit  of  faith  and  prayer.  Our  fa- 
thers trtified  in  thee  :  they  tru/led^  and  thou  didjl  deliver 
them.  They  cried  unto  ihee,  and  were  delivered :  they 
irujied  in  thee,  and  were  not  confounded.  And  there- 
fore he  depended  upon  it,  that  God  would  carry 
him  through,  and  grant  deliverance. 

Again  :  it  was  of  the  Father's  grace,  that  Chrifi: 
was  accepted  in  his  redeeming  work.  It  is  true, 
.Chrift  is  an  infinitely  worthy  perfon  ;  his  worthi- 
nefs  is  anfwerable  to  all  the  world  of  mankind,  and 
to  all  the  fallen  angels,  and  to  millions  of  worlds 
befides  -,  for  he  is  an  infinite  perfon,  poflcfTed  of  all 
poflible  perftdion  and  glory.  Confequently,  there 
is  a  worth  and  valge  in  all  that  he  did  and  fuffered, 
;»nfwerable  to  all  that  the  law  and  the  juftice  of 
God  did  or  could  require,  becaufe  the  value  of  his 
doings  and  fufFerings  arofe  from  the  infinite  wor- 
thinefs  of  his  perfon  :  and  had  it  not  been  fo,  ic 
could  not  have  been  fatisfadion  to  an  offended  Dei- 
ty. But  noWj,  whatever  favors  God  beftows  upon 
Slf  us, 


522  Of  the  Glory  of  Divine  Grace. 

US,  Jefus  Chrill  has  paid  a  valuable  price  for.  Yea, 
his  obedience  dcferved  and  merited  whatever  the 
Lord  Ihall  beflow  upon  the  eled  through  eternal 
ages.  Though  grace  in  time,  and  glory  through 
ieternity  is  the  free  gift  ot  God  to  them,  yet  it  is 
not  fo  to  Chrid,  becaufe  he  has  paid  the  full  value 
of  all  thefe  blelTings.  But  it  was  boundlefs  grace  to 
accept  of  what  Chrift  did  and  fuffered  in  behalf  of 
finners  Had  it  not  been  for  his  promife,  he  might 
have  refufed  to  accept  the  valuable  confideration  ; 
refufed  to  impute  it  to  any  of  the  fallen  race  of  A- 
dam,  or  to  confider  it  as  done  in  their  (lead,  and  for 
them ;  for  it  is  unqueftionably  juft,  that  the  foul 
who  fmneth,  (hould  die  ;  and  therefore  it  muft  be 
grace  only,  that  brings  in  the  exchange  of  perfon. 
There  is  no  abatement  of  the  molt  rigorous  de- 
mands of  the  law ;  but,  of  mere  grace,  God  has 
agreed  to  accept  of  the  righteoufneis  of  another  in 
our  (lead.  AH  the  benefits  of  Chrift's  death,  re- 
mifiTion  of  the  penalty  due  for  fin,  reconciliation  to 
God,  juftification  before  him,  and  adoption  into  his 
family ;  all  depend  upon,  and  flow  from  the  riches 
of  the  Father's  grace  •,  for  had  he  not  appointed 
the  redeeming  work  of  Chrift,  and  promifed  to  ac- 
cept it  for  his  people  ;  had  he  not  been  appointed 
in  their  ftead,  not  one  foul  could  have  enjoyed  the 
fccnefit  of  it.    And  therefore  it  is  by  his  will  alone, 

th^ 


Of  tht  Glory  of  Dlvim  Grace*  5543 

that  the  blefTings  of  grace  and  glory  are  made  over 
to  any  finful  creatures.  They  were  entrufted  with 
Chrift,  and  he  paid  t\vi  full  price  of  their  redemp- 
tion by  agreement.  Hence  he  faid,  /  came  not  to  do 
mine  own  will,  but  the  will  of  him  that  (ent  me.  The 
whole  of  his  bufinefs  that  he  came  into  the  world 
iipon>  was  punftually  to  fulfil  his  Father's  will,  as 
the  Savior  ot  finners.  He  was  entrufted  by  the  Fa- 
ther with  this  work,  and  fent  into  the  world  ,with  a 
commifiion  to  effeft  it.  He  did  all  by  appoint- 
ment from  the  Father,  and  therefore  faid,  my  meat 
is  to  do  the  will  of  him  that  fent  me,  and  to  finifh  bis 
wcrkt  1.  Cor.  xv.  24, 

Finally  ;  all  that  Chrift  has  and  does,  as  Redee- 
mer, will  appear  to  be  according  to  the  riches  of 
God*s  grace,  in  the  lafl:  day.  And  therefore  Chrift, 
9s  man  and  Mediator,  having  fully  executed  the 
whole  fcheme  of  his  difpenfatory  kingdom,  for 
which  all  power  was  given  him  after  his  refurreflion, 
will  deliver  up  his  commifTion  to  God  the  Father 
from  whom  he  received  it.  This  feems  agreeable 
to  what  we  are  taught  by  the  apoftle  Paul,  who  fays, 
Then  cometb  the  end^  when  he  Jhall  have  delivered  up 
the  kingdom  to  God,  even  the  Father.  This  does  noC 
mean  that  Chrift  will  in  all  refpefls  ceafc  to  be  a 
king,  or  to  have  any  further  reign  or  dominion. 
Sffa  Hi« 


524  Of  the  Glory  of  Divine  Grace. 

His  effentlal  kingdom  ^'^s  God,  will  have  no  end  : 
and  he,  in  his  human  nature,  will  wear  the  honors 
of  his  office,  and  of  his  mediatorial  performances, 
and  of  their  fecure  and  abiding  effeds,  and  will  be 
in  a  (late  of  authority  and  g^ory,  as  the  head  of  the 
church,  for  ever  and  ever.  But  he  will  give  up  his 
church,  which  is  his  kingdom,  and  the  prefent  mode 
of  adminiftration  in  providence  and  grace.  He 
will  lay  all  down,  and  make  it  appear  to  men  and 
angels,  that  whatever  he  has  done  in  the  kingdom 
of  grace,  he  has  done  as  conftituted  Mediator,  and 
appointed  ruler  over  all.  It  will  then  appear  that 
all  the  great  and  marvellous  things  which  he  has 
been  doing,  in  his  Univerfal  dominion  over  all  per- 
lons  and  things,  was  in  obedience  to  his  Father's 
will.  Then  he  v^ill  furrender  up  himfelf,  together 
with  the  whole  church,  to  the  Father's  difpofal, 
with  refpedl  to  the  honors  that  he  (ball  wear  as  marv 
and  head  of  the  body,  and  with  refpeft  to  all  the 
blelTednefs  which  they  fhall  eternally  enjoy,  and  be 
'confirmed  in,  with  and  under  him.  7 hen  fhall  the 
3o/!,  fa  id  the  apoftle,  clfo  him/elf  be  Juhje5i  unto  him 
that  hath  put  all  things  under  him^  that  God  may  be  ali 
in  all.  1.  e.  That  God  eflentially  confidered,  and  all 
the  perfedions  of  the  Godhead,  which  are  common 
\o  the  three  perfons^  (hall  have  all  the  glory  of  all  the 
r^?nls»  and  of  Chnft  alfo  5  and  ihall  have  thie  rithes 

ef 


Of  the  Ghry  of  biv'tne  Grnce.  525 

of  his  grace  honored  as  the  fountain  of  all,  God 
Ihall  be  the  immediate  fountain  of  dominion,  and 
of  all  divine  emanations  of  glory  and  blelTcdnels  to 
all  the  faints,  and  to  the  man  Chrift  Jefus  himfelf,  as 
the  head  of  them,  that  it  may  appear  that  he  has 
done  all,  in  his  mediatorial  work,  as  the  Father's 
fervant,  and  in  obedience  to  his  command. 

Use  I.  Learn  hence^  that  God  is  willing  to  fave 
the  chief  of  finners.  For  faving  finners  does  exalt 
the  riches  of  free  grace  :  and  furely,  if  he  was  wil- 
ling to  appoint  his  own  Son  to  be  the  Redeemer  ; 
if  he  fitted  him  tofuftain  the  office,  and  anointed 
I  him  to  his  work  -,  if  he  alTifted  and  accepted  him 

in  it  i  if  he  laid  the  whole  plan,  and  revealed  it  to  a 
loft  world  ;  and  ^11  to  (how  forth  the  nches  of  his 
grace  ;  if,  I  fay,  thefe  things  are  true,  he  muft  be 
infinitely  ready  to  beftow  his  faving  bleffings  upon 
finners,  on  the  moft  realonable  terms.  There  was 
no  motive  out  of  himfelf,  inducing  him  to  devife 
and  open  fuch  a  wonderful  plan  of  redemption. 
The  foundation  of  it  was  in  himfelf ;  his  own  infi- 
nite love  and  grace  :  he  has  done  it  for  his  own 
name's  fake.  The  whole  fcheme,  and  all  its  fur- 
prizing  and  gracious  effedts,  from  firft  to  laft,  is  en- 
lirely  a  free  and  undeferved  gift  j  it  is  all  owing  to 
the  mere  good  will  and  favor  of  God.  Net  h^  works 


526  Ofihe  Glory  of  T>ivihc  Grace, 

cf  righubufnefs  which  we  have  done^  but  according  te 
his  mercy  he  hath  faved  us.  It  neither  was,  nor  could 
be  from  any  good  works  doncj  Or  forefeen,  that 
was  the  ground  of  this  device,  or  great  preparati- 
ons to  redeem  fouls  j  for  there  was  nothing  invi- 
ting in  finful  man  :  but  it  was  of  his  own  free  (elf- 
moving,  undeferved,  abufed,  and  provoked  mercy, 
and  according  to  his  own  compaflionate  propenfi- 
©ns,  that  he  redeems  any  out  of  their  deplorable 
ilate  of  fin  and  mifery.  Nothing  is  a  more  glaring 
evidence  of  unbelief,  than  jealous  and  fufpicious 
thoughts  of  the  riches  of  God*s  grace,  and  his  rea- 
dinefs  to  Hive  finners.  He  that  believeth  not  Godt 
hath  made  him  a  liar,  hecaufe  he  believeth  not  the  record 
that  God  gave  of  his  Son.  God  has  given  incontefti- 
ble  evidence  of  his  grace  in  Chrift  ;  and  therefore 
not  to  believe  the  report,  but  ftill  to  be  fufpicious  of 
the  truth,  argues  the  enmity  of  the  heart  againft  God. 
And  what  can  betray  the  enmity  of  the  heart  more, 
than  to  fufpeft  the  freedom  of  divine  grace,  now 
God  has  dec'ared  his  defign  to  fave  the  felf-ruined* 
and  has  been  at  infinite  expence  to  accomplifh  it  ? 
Was  it  not  exceeding  grateful  to  David  that  the 
General  of  his  army  (hould  prefs  upon  him  by  the 
tnoft  importunate  fuit,  that  he  might  fetch  home 
Abfalom  ?  Doubtlels  Joab  knew  David's  heart  was 
fet  upon  his  Ton,  and  therefore,  when  he  had  got 

!cavej  he  addreflfed  himfelf  with  all  fpeed  to  fetch  him." 

Dip 


Of  the  Glory  of  Divine  Gracf,  jja^ 

Did  we  believe  the  truth  of  God,  in  declaring 
the  love  of  his  heart,  in  providing  for  man's  re- 
demption ;  could  we  fee  what  infinite  pleafure  l\q 
took  in  his  Son's  undertaking  for  the  help  of  thofe 
that  had  forfeited  his  favor,  and  were  banifhed  from 
his  prefence,  would  it  be  pofllble  for  us  to  hefitate, 
or  be  doubtful  about  the  freedom  and  readinefs  of 
his  heart  to  be  reconciled  ?  Perhaps  you  may  fome- 
times  have  an  efFeding  fenfe  of  the  compafTjons  of 
Jefus  Chrift,  the  Redeemer  :  for  he  \vas  effentially 
one   with  the  Father,  though  perlonally  diftinft, 
yet,  by  a  wonderful  a«fl  of  condefcenfion,  he  made 
himfelf  of  no  reputation^  and  took  upon  him  the  form  of 
a  fervant^  and  was  made  in  the  likenefs  of  men  :  an^ 
became  obedient  unto  death,  even  the  death  of  the.  Crofs^ 
to  redeem  finners  from  the  curfe  of  the  law.     But 
you  may  imagine  that  Jefus  Chrift  found  it  har^ 
work  to  perfuade  the  father  to  accept  of  the  pro- 
pofals  of  peace  which  he  made  unto  him  ;  that  he 
chofe  rather  to  bathe  the  fword  of  juftice  in  the 
blood  of  every  off*;inder.     But  this  arifes  from  the 
unbelief  of  your  heart  :    for  the  fcriptures  teach 
you  that  the  overtures  of  peace  began  on  the  Fa- 
ther's fide.   It  was  his  free  grace  and  love  to  perifti- 
ing  finners,  that  he  fent  his  Son  into  our  nature  and 
world  ;  that  he  fitted  him  for,  carried  him  through, 
and  accepted  him  in  his  work.     He  does  no  more 

than 


Slii  Of  the  Glory  of  Divine  Grace. 

than  the  father's  will,  and  according  to  the  riches 
of  the  Father's  grace,  in  bringing  many  Sons  to  glory. 
He  does  it  by  acommifllon  from  the  Father,  and  in 
a  way  agreeable  to  the  juftice  and  holinefs,  vvifdom 
and  goodnefs  of  God,  and  fo  as  to  vindicate  the 
rights  and  honor  of  the  divine  nature,  law  and  go- 
vernnfient.  Therefore  your  being  a  finner,  the 
chief  of  finners,  and  lefs  than  the  lead  of  all  God*s 
mercies,  is  no  hindrance  to  your  being  redeemed 
and  faved  with  aneverlaftingfalvation  :  tor  he  loves 
freely,  and  juftifies  freely  by  his  grace,  and  invites 
you  to  come,  if  you  wijl,  and  partake  of  the  mod 
excellent  of  all  blelTings  freely,  according  to  Rev. 
xxii.  17.  O  that  you  might  incline  to  caft  your 
fouls  upon  the  abundant  riches  of  this  free  grace 
in  Chrift  Jefus,  Caft  anchor  into  Chrift  himfelf, 
the  objefl  of  hope,  who  is  now  in  God's  peculiar 
refidence  and  glory.  Look  upwards,  through  thefe 
afpeflable  heavens  after  Chrift  :  faften  upon  him, 
and  the  Father  through  him,  as  exhibited  in  the 
promifes.  Remember  that  all  the  glory  that  is  gi- 
ven to  Chrift  in  his  exalted  ftate,  and  all  he  did  and 
fufFered  in  his  f^ate  of  humiliation,  is  and  was,  to 
the  glory  of  God  the  Father.  Therefore  here  you 
itiuft  reft  the  whole  of  your  falvation,  even  upon 
the  riches  of  free  grace  ;  and  fay,  IVhy  Jhould  I  fit  fiill 
and  die  f  If  I  fa^^  I  will  enter  into  the  city,  then  the 

^  famins 


tf  the  Glory  of  Divine  Grace.  ^4^' 

famine  is  in  the  city,  and  I  Jhdl  die  there  :  and  if  Ifit 
Jitll  here,  1  jhall  die  alfo.  Now  therefore  I  ivill  re^ 
upon  free  grace  in  Chrift  :  If  God  has  mercy  upon  me  I 
fhalllive,  and  if  he  leaves  me  to  the  chofen  ohdhiacy  of 
my  own  heart,  I  fhall  but  die. 

II.  Learn  hence,  that  the  riches  of  God*s  grace 
in  redemption  have'  a  tendency  to  inkindle  divine 
love  in  the  heart.     What  can  more  tend  to  inkin- 
dle love  to  God,  than  a  reflcdion  upon  his  love  to 
ns  ?  If  our  love  to  God  is  the  fruit  and  efiea  of  his 
grace,  then  it  muft  be  inkindled  by  it.     And  if  a 
manifeftation  ot  his  love  to  us,  and  a  ienfe  of  it, 
and  reflection  upon  it,  are  not  powerful  motives  to 
draw  our  hearts  to  love  him,  there  are  no  motives 
that  will  draw  us.      A  fenfe  of  his  tavor  and  love 
in  Chrift,  will  engage  us  to  chufe  him,  his  word  and 
promifes,  above  all  worldly,  good. 

The  great  defign  of  divine  grace  revealed  in  the 
gofpel,  is  to  engage  the  heart  to  God.  And  there- 
fore God  fays,  /  drew  them  with  the  cords  of  a  man ; 
i.  e.  with  luch  obliging  goodnefs  as  tends  to  work 
upon  rational  creatures :  with  the  hands  of  love;  i.  e. 
with  fuch  ftrong  bands  as  would  hold  them  faft  to 
his  love.  The  various  methods  of  divine  grace 
tend  to  fix  the  heart  upon  God.  And  therefore  it 
Ttt  is 


53**  ^f  '^^  Glory  of  Divine  Grace. 

is  amazing  ingratitude  and  bafenefs  for  any  to  con- 
tinue their  rebellion -siigainft  him.  God  defires  our 
love,  not  only  for  what  he  is  in  himfelf-,  but  for  the 
emanations  of  his  love  to  us  ♦,  and  he  will  accept 
of  nothing  from  us,  but  what  proceeds  from  fu- 
preme  love  to  him, 

Besietes  ;  all  the  great  and  aftonifliing  prepafra- 
tions  that  God,  of  his  free  grace,  has  made  for 
the  redemption  of  finners,  will  be  of  no  real  be- 
nefit to  any  louls,  unlefs  they  are  a  mean  of  work- 
ing and  exciting  fupreme  love  to  God  in  their  hearts. 
The  dcfignation  of  Chrift  to  his  mediatorial  office  ; 
the  union  of  two  natures  in  one  perlon  to  fit  hin> 
for  it  -,  the  gifts  and  graces  of  the  Spirit  bellowed 
Bpon  his  human  nature  •,  the  fupport,  affiftance  and 
ftrength  Chrift  had,  in  the  difcharge  of  every  branch 
of  his  office,  and  the  acceptance  of  his  doings  and 
fufferings  in  the  behalf  of  finners ;  all  thefe  great 
and  glorious  things,  are  from  the  free  and  bound - 
lefs  grace  of  God  the  Father.  His  mercy  is  great 
beyond  conception  and  expreffion  j  it  is  a  fountain 
that  can  never  be  exhaufted.  But,  unlefs  we  are 
drawn  out  in  love  to  God,  all  this  infinite  love  can 
do  us  no  real  good.  Difobedience  to  God,  and  the 
want  of  love,  are  infeperable.  He  that  loveth  me 
iht^  keepeib  not  my  fayings.    No  duty  done  by  us 

can 


f)f  the  Glory  of  Divine  Grace,         "         531 

can  be  pleafing  to  him,  unlefsit  fprings  from  love. 
Be  our  character  and  pretences  what  they  will,  if 
we  withold  our  love  from  God  Jind  obedience  to 
him,  we  are  abominable  in  his  fight.  Can  any  one 
imagine,  that  God  will  overlook  the  contempt  of 
the  nrft  and  great  command,  the  love  and  fear  of 
himfelf  ?  Shall  we  rob  God  of  his  unalienable  right, 
and  yet  hope  to  be  guiltlefs  ?  Our  fit  ft  and  fupreme 
love  is  due  to  him  ;  our  obligations  are  written  in 
nature  and  fcripture,  as  with  the  point  ot  a  dia- 
mond. Love  confecrates  every  moral  duty,  and 
makes  it  truly  an  n6l  of  religion,  fo  as  to  be  good 
and  acceptable  in  God's  fight,  through  his  Son  Je- 
lus  Chrift.  But  it  love  be  not  the  foundation  and 
principal  of  our  moral  works,  they  are  but  the 
body  without  the  ibul. 

And  therefore  all  fuch  perfons  as  are  deftltute 
of  this  love  to  God,  will  be  judged  Chrifl-defpifers, 
and  muft  be  fhut  out  of  the  prefence  of  his  glory 
for  ever,  and  be  ccnfumed  with  his  wrath,  which 
burns  like  fire.  And  there  is  nothing  that:does  in- 
flame the  wrath  of  God,  and  make  it  burn  fo  fierce- 
ly, as  that  contetTjpt  which  gofpel-finners  caft  upon 
the  riches  of  his  grace  in  Chrift.  Upon  fuch,  he 
'will  rain  fnaresy  fire  and  hrim^one,  and  a  horrible 
tmpe^l.  The  fire  of  God's  wrath  will  fatten  furi- 
Tttcj 


532  Of  the  Glory  of  Divine  Grace. 

oudy  in  their  confciences,  and  burn  to  the  lowed 
hell.    Their  punifhment  will  be  more  dreadful  than 
the  finners  oi  Sodom,  or  Gomorrha.    God  will  cut 
them  off  from  the  intereft  ihey  profefied  to  have  in 
the  Lamb*s  book  of  life,  and   caft  them  into  utter 
darknefs.     Their  crimes   were  highly  aggravated, 
by  dcfpifing  the  rich  and  wonderful  grace  of  God 
in  redemocion,  and  threfore  the  horrors  of  the  thick- 
eft  darknefs,  mifery  and  black  defpair  are  laid  up  in 
(lore  for  them.     And  this  muft  be  their  portion, 
without  the  leaO:  dawn  of  hope,  to  all  eternity,  if 
they  will  not  be  drawn  by  the  exceeding  greatnefs, 
freedom,  and  endearments  of  God's  love.     It  is  at 
their  utmod:   peril  then,  to   rcjefl  free  grace  now  ic 
is  revealed  in  ChriiT:,     They  will  drink  of  the  wine 
ef  God*s  juft  fury,  which  is  prepared  without  mix- 
ture of  mercy,  and   will   be  poured  out  into  a  cup 
filled  vvidi  God's  indignation  -,  and  they  fhall  be  tor- 
mented wilh  fire  and  hrhyiftone,  in  the  ■pre fence  of  th^ 
iioy  a;t^e!s^  and  in  tbe'<{'rcfmce  of  the  Lan:b. 

III.  From  our  diicourfe  upon  this  fubjecT:,  wc 
may  collecl  great  encouragement  for  backfliding 
chriClians  to  return  to  God.  That  there  is  great 
backfliJing  from  God,  none,  will  deny.  Though 
there  is  fome  zeal  againft  fin  and  error,  iome  incli- 
nation to  look  into  chs  principles  and  manners  of 

thofe 


Of  the  Glory  of  Divine  Grace,  533 

thole  who  walk  diforderly  ;  fome  patience  and  re- 
fignation  to  God's  will  under  troubles  which  they 
meet  with  j  fome  love  to  Chrift  and  his  caufe,  that 
difpoies  to  diligence  in  (landing  againfl:  contradiifti- 
on  i  yet  there  is  much  amifs  among  chriftians,  on 
account  of  which  God  has  a  Ipecial  controverfy 
v/ith  them.  There  are  great  diflentions  among  pro- 
feffing  chriftians,  which  fome  know  not  how  to  ex- 
plain, and  therefore  are  ready  to  queftion  the  ways 
of  God  and  religion.     Some  are  {tumbled  becaufe 
of  the  troubles  they   meet  with,  and  others  from 
the  fcandals  of  profeiTors.     "What  by  one  mean,  or 
another  that  has  come  in  the  way,  there  are  many, 
whom  it  would  be  hard  to  think  are  not  chriftians 
in  reality,  that  are  fadly  fallen  away.    We  may  well 
confefs  that  Jefus  Chrift  has  fomeijohat  againji  us. 
There  is  one  thing  in  particular,  much  amifs  amono- 
us,  on  account  of  which   he  has  a  fpecial  contro- 
verfy with  us.     We  arc  grown  cool  and  indifferent 
in  our  affection  to  Chrift  and  his  caufe.     Althouo-h 
we  have  folemnly  declared   our  hearty  adherence 
to  the  proteftant  ftandards  of  faith,  we  feem  to  be 
looking  back  with  reverence  to  thofe  that  renounce 
them,  and  are  evidently  and  greatly  decayed  in  our 
love  to  the  truth,  the  fruits  and  effects  of  it,  in  the 
carlieft  days  of  our  efpoufals  to  Chrift. 

Some 


534  ^f  ^^^  Glory  of  Diving  Grace. 

Some,  no  doubt,  under  a  {en(e  of  their  back- 
flidings,  look  upon  their  cafe  almoft  hopelefs.  They 
are  almoft  ready  to  fay,  thai  they  have  a  confirmed 
ilate  of  apoftacy,  paft  recovery,  as  the  apoftle  Judc 
fpeaks  of  fome  wbofe  fruit  withered^  without  fruity 
twice  dead,  plucked  up  by  the  roots.  They  are  almoft 
upon  concluding  that  they  are  the  perfons  who  once 
efcapcd  the  pollutions  of  the  world,  through  the  knoW" 
ledge  of  our  Lord  and  [Savior  Jefus  Chrijl  ;  but  are  en^ 
tangled  again  and  overcome ;  fo  that  the  latter  end,  with 
them,  will  be  worfe  than  the  beginning.  They  will 
tell  you  that  their  cafe  is  more  dangerous  and  hope- 
lefs, than  it  was  before  they  knew  any  thing  of  Chrift 
and  his  gofpel.  But  let  fuch  beware  of  hafty  and 
raOi  conclufions,  and  at^nd  to  the  gracious  calls  of 
God,  who  is  infinite  and  everlafting  in  his  mercies : 
Relurn  ye  backjliding  children,  and  I  will  heal  your 
hackjlidings,  Jer.  iii-  22.  There  is  no  fin  too  great 
for  infinite  mercy  to  forgive  and  fubdue.  He  that 
has  grace  enough  in  his  heart  to  fend  his  Son  to 
die  for  finners ;  he  that  has  grace  and  power  enough 
to  tike  away  hearts  of  (lone,  and  give  hearts  of 
fielli  ',  he  that  has  mercy  on  whom  he  will  have  mercy, 
and  compajfion  on  whom  hs  avill  have  ccrnpajjicn  -,  he 
may  fend  you  help  fram  yisur  prefen;:  troubles,  and 
encourage  your  heps  ii:  Chriit,  Plis  promlfe  is 
m.^de  to  returning  baclv- Aiders,  to  encourage  them 


Of  the  Glory  tf  Dl-oine  Grate.  .555 

\o  hearken  to  his  call.  He  loves  freely,  without  de- 
sert :  he  is  ready  to  be  reconciled,  and  turn  away 
his  anger,  if  you  will  return,  repent,  and  do  your 
firft  works,  and  exercife  the  fame  warm  heart  and 
holy  afFeiflion  to  him  and  his  caufe,  as  you  did  in 
times  paft.  Therefore  humbly  beg  that  God  would 
ftir  up  and  ftrengthen  the  faith  ot  his  eledl  in  your 
hearts ;  the  faith  that  works  by  love  to  its  objedt. 
Cry  to  him  that  you  might  reft,  not  upon  any  wor- 
thintfs  of  your  own,  but  upon  the  boundlefs  riches 
ot  divine  grace,  which,  in  its  operations,  may  abun- 
dantly fill  your  fouls  with  its  lovely  maniteftations 
and  diftinguifhing  fruits.  Who  can  tell,  but  before 
you  are  aware,  your  repentings  will  be  kindled  to- 
gether ?  God  has  made  himfelf  ftrange  to  you  for 
a  while,  to  chaftifeyou  for  your  former  unkindnefs : 
but,  perhaps,  he  cannot  refrain  himfelf  much  lon- 
gi:r,  before  he  breaks  out  and  lays,  I  afn  Jofepb.  If 
you  continue  crying  after  him,  even  now  he  is  with- 
drawn from  you,  he  will  return.  "  No  chariot  fent 
for  Chrift:  fhall  return  empty."  He  may  foon,  to 
your  furprife,  return  and  inflame  your  heart  with 
iove  to  him,  and  his  caufe,  and  one  to  another.  He 
may  foon  give  you  the  agency  of  the  holy  Spirit  to 
dwell  in  your  heart,  as  a  counfellor,  comforter,  and 
fanftifier  :  and  to  bear  witnefs  with  your  fpirit,  that, 

notwithdanding 


53^  Of  the  Glory  of  Llv'ine  Oractl 

notwkhftandlng  your  unworthinefs  and  great  pro- 
vocations, God  himfelf  loves  you  j  that  Chrift  has 
redeemed  and  will  lave  you  ;  that  he  will  fet  your 
feet  upon  a  rock  that  fnall  not  be  moved. 


-^*- 


SERMON 


SERMON  XXIV. 

Believers   receive    all    BleJJings 
through  Chrijl. 

HEBREWS     I.    5. 


-Whom  he  hath  appointed  heir  of 


all  things y. 


F^59C^  H  E  fublime  fer  iments  in  this  epiftW 
Q  T  S  together  with  the  nervous  and  pathetic 
k.)5C58Cj»[  way  of  reafoning,  and  applying  things 
that  relate  to  the  perfon  and  offices  of  Chriti,  make 
it  highly  probable  that  the  apodle  Paul  was  its 
author. 

In  this  chapter  he  (hows  the  excellency  of  thp 

r 

prefent  difpenfation  of  grace  above  the  former,  and, 

10  encourage  a  ftridl  adherence  to  it,  he  gives  a  view 

U  u  u  of 


53^5  Believers  receive  all  BkJJings  through  Chrijt, 

of  the  great  difference  there  is  between  the  Mofaic 
and  jChriftian  difpenfation,  and  of  the  vaft  prefe- 
rence of  the  latter  to  the  former. 

At  the  clofe  of  the  Jewifli  flate,  and  in  the 
height  of  the  Roman  empire,  Chrid  came  into  the 
world,  and  fet  up  a  kingdom^  which  (hall  never  he  de^ 
Jlroyed :  a  kingdofu  that  (hall  not  be  left  to  other  people ; 
it  Jloall  break  in  pieces,  and  con(ume  all  other  kingdoms, 
and  it  /hall  ftand  forever.  And  Chrift,  when  he 
came,  fettled  that  religion  which  is  truly  fpiritual  in 
its  laws  and  adminiftrations,  and  mud  remain  fo  un- 
to the  end  of  the  v/orld,  until  the  whole  of  that 
part  of  the  church  of  Chrift  that  is  or  Ihall  be  vi- 
tally united  to  him,  fliall  be  compleated  with  him 
in  heaven. 

The  whole  fyftem  of  divine  couniels  is  now 
compleatly  made  known  to  us,  by  tl;ie  Son  of  God; 
by  his  eternal,  only  begotten  and  incarnate  Son. 
This  eternal  Son,  is  God  by  nature,  and  therefore 
has  an  original  and  eflential  right  to  inherit  all 
things.  But  as  God- man,  in  his  o.lice-charafter, 
the  Father  hath  chofcn  and  ordained  him  unto  heir- 
fliip,  by  an  unalterably  decr?e.  This  fuper-added 
right  is  hy  thet  appointment  of  the  Father  •,  an4 
therefore,  in  his  mediatorial  charafter,  he  is  now? 

the 


Believers  receive  all  'Blejftngi  through  Chrtfl,  5^9 

the  Lord,  proprietor  and  pofleflbr,  ruler  and  difpo- 
fer  of  all  perfons  and  things  -,  all  God's  dominions, 
all  that  he  is,  has  and  will  do ;  all  are  put  into  a 
perfe<fl  and  full  rubje(ftion  to  Chrift.  And  the  apo- 
ftle  tells  us  elfewherc,  that  the  great  and  fpecial  de- 
lign  of  his  being  the  appointed  heir  of  all,  was 
that  he  might  be  head  over  all  things  to  the  church, 
i.  e.  He  is  made  heir  of  all,  and  head  over  all,  or 
has  power  over  all  for  the  good  of  his  church. 

From  thefe  twofcriptures  it  follows,  that  all  the 
blefTings  which  the  church  or  any  particular  perfons 
inherit  or  may  hope  for,  are  under  Chrift,  All 
blenings  ot  all  forts,  teniporal  and  fpiritual,  for 
time  and  for  eternity,  Chrift  has  a  right  to,  is  adlu- 
ally  pofTeffed  of,  and  difpofes  ot  them  freely  and 
fully,  and  the  church  and  particular  menmufl:  come 
into  the  inheritance  in  and  under  him.  The  evi- 
dence of  this  appears 

I.  From  the  way  in  which  they  come  into  the 
covenant  of  Grace.  Now,  this  is  evidently  by  uni- 
on with  Chrift.  Men  are  in  covenant  with  God, 
as  they  are  united  to  Chrift.  If  ye  he  Ghrijl^s  ibem 
are  ye  Abraham* s  feed,  and  heirs  according  to  the  pre-* 
mife.  They  are  heirs  of  the  '"promife,  juft  as  they 
5^re  in  Chrift*  All  that  profels  the  true  religion^ 
U  u  u  2  through 


540  Believers  receive  all  Blejfwgs  through .  Christ 

through  the  whole  world,  are  united  to  Chrift  :  the/ 
are  pasts  of  the  houfe  and  family  of  God.  This 
is  evident  from  our  Saviour's  reprefenting  his  church 
by  a  floor  of  wheat  and  chaff  -,  by  a  field  of  wheat  and 
chaff ;  and  by  a  net  taking  in  good  and  bad  fiih.  And 
fo  the  apoftle  fpeaks  ot  it  as  a  great  houfe,  wherein 
there  are  not  only  vcjjels  of  gold  and  fiher^  hut  alfo  of 
wood  and  of  earth  \  andfome  to  honor, and  fome  to  dijhonor. 
All  thele  are  united  to  Chrift,  as  they  profefs  the 
truths  of  the  gofpel.  And  fo  our  Lord  ipeaks  of 
them  as  fruitful  and  unfruitful  -,  but  both  the  one 

and  the  other  are   in  him,  as  in  John  xv.    2 6, 

Hence  it  appears  that  there  is  a  vifible  and  real  uni- 
on with  Chrift  -,  a  vifible  union,  where  there  is  nol 
a  real  and  vital  union.  But  in  both  cafes,  men  have 
many  blefiings  by  being  united  to  Chrift. 

Visible  union  with  Chrift  has  its  blefTmgs. 
There  is  a  two-fold  good  promifed  in-the  covenant 
external  and  internal,  both  which  are  promifed  to 
the  vifible  church.  The  whole  colledive  body, 
beino;  united  to  Chrift  by  a  profefTion  of  the  true 
religion,  arediftinguifiied  from  the  reft  of  the  world 
by  external  blefiings.  He  (Joeweth  his  word  unto  Ja- 
cob :  his  fiatutes  and  his  judgments  unto  Ifrael.  He 
hafh  not  dealt  fo  with  any  nation.  God  has  graci- 
oufty  vouchfafed  the  outward  means  of  grace  i<y 

his 


Believers  receive  all  Bkjfmgs  through  Chri/f.  5  4'^ 

his  church  :  and  this  is  a  rich  blcfling,  to  have  a 
fiifficiency  of  outward  means,  whereby  everialting 
bleffinos  are  communicated.  To  enjoy  the  word 
and  ordinances,  in  a  covenant-way,  is  a  ground  of 
pleading  for  the  faving  blefTings  of  grace  to  be  con- 
ferred, and  a  great  encouragement  to  (Irive  after 
them  :  for  Chrifl;  has  promifed  the  perpetual  pre- 
ience  of  his  fpirit  with  his  vifible  church,  /  will 
pray  the  Father,  and  he  Jhall  give  you  another  comfor- 
ter, that  he  may  abide  with  you  forever.  This  pro- 
mife  does  not  refer  to  the  indwelling  prefence  of  the 
Spirit  in  the  hearts  of  believers,  but  to  his  prefence 
in  and  with  the  vifible  church.  And  in  this  fenfe 
Chrift  walks  in  the  r,iidjl  of  the  golden  candlejiicks.  i.  e. 
He  is  prefent,  by  his  Spirit  with  his  church,  v^hile 
the  profeflion  oi  the  true  religion  is  maintained^ 
And  the  great  end  of  this  is  to  make  the  external 
means  of :  grace  effectual  for  the  ends  whereto 
they  are  vouchiafed. — But  it  is  by  vifible  union 
with  Chrifl:  that  thefe  diftinguifliing  blefTings  are 
enjoyed  •,  and  the  vifible  church  holds  all  under  him, 
by  virtue  of  this  union,  as  their  head  in  the  cove- 
nant of  grace,  and  to  whom  thefe  blefTings  were 
promifed.  The  mutual  relation  between  God 
and  his  vifible  church,  by  which  they  are  brought 
nigh  to  him,  and  he  nigh  to  them,  is  hy  union  with 
Chrift,  ^ut  then 

RSAt 


54-2  Believers  receive  all  BleJJings  through  Chriji. 

Real  and  vital  union  with  Chrift,  is  connejfled 
with  fpiritual,  internal  and  everlafting  bleflings; 
They  are  pofleffed  of  this  rich  inheritance  under 
Chrift:  their  head  who   are  vitally  united  to  Chrift* 

They  become  one  with  him  as  members  of  his 
body  in  a  fpecial  fenfe.  It  is  under  Chrift  that  they 
have  a  change  from  nature  to  grace,  a  change  of 
heart,  and  receive  another  fpirit  different  from  the 
fplrij:  of  the  world.  They  become  one  with  Chrift, 
in  a  legal  fenfe,  by  the  mutual  confent  of  both  par- 
ties. They  are  made  partakers  of  his  fpirit,  and 
of  his  nature.  He  is  their  head  and  they  his  mem- 
bers, he  is  the  true  vine  and  they  are  the  branches  in 
a  fpecial  fenfe.  Chrift,  by  his  free  love,  does  repre- 
fent  them  as  his  redeemed  onesj  arid  they,  by  the 
efficacious  pov/er  of  divine  grace,  do  content  to  be 
one  with  Chrift,  and  to  be  reprefented  unto  God  by 
him.  So  that  they  hold  all  their  fpiritual  and  eter- 
nal bleflings  under  Chrift,  as  he  is  head  in  the  cove- 
nant of  grace. 

a.  From  the  righteoufnefs  that  procures  the  blef- 
iings  enjoyed  or  promifed.  Who  is  that  righteous 
branch,,  that  the  Lord  promifed  to  raife  up  unto 
David  ?  Is  not  his  name  called  the  Lord  our  rigb' 
teoufnefs  ?     Did   not  Jelus  Chrift  come  to  finifh 

tranigreflion^ 


Beluvers  receive  all  Blejftngs  through  Chriji,  54  j 

tranfgrefnan,  and  to  bring  in  everlafiing  righteoufmfs  ? 
He  was  appointed  an  undertaker,  promifer  and  fpon- 
fer,  by  way  of  furetyfTiip  to   God  for  us.     He  has 
ratified   the  covenant  of  grace  by  his  death,  and 
takes  effeflual  care  that  all  the  requiremeiats  be  an- 
fwered.     He  has  paid  down  the  full  price  of  all  our 
many  and  diflingulfliing  priviledges ;  the  means  of 
grace,  the  drivings  of  the   Spirit,  time  and  oppor- 
tunity, and  every  advantage   for  getting  heavenly' 
wifdom.     He  has  alfo  purchafed  the  holy  Spirit,  in 
his  regenerating,  fandlifying  and  comforting  influ- 
ences.    He  has  purchafed  grace  and  flrength  to 
help  thofe  that  are  effe6tually  called,  in  all  their  times 
of  need.     He  has  pu'-chafed  pardon,  judification 
:and  blefTednefs  for  all  that  the  Father  has  given  him 
for  that  end.     He  undertook  to  procure  for  us, 
thofe  blefTiiigs  which  we  did  not  deferve.    He  fatis- 
iied  the  law  and  juftice  of  God  ;  both  the  precept 
and  curfe  lay  upon  him  as  his  debt,  that  we,  by  the 
imputation  of  his  righteoufnefs  through  faith,  mighl; 
be  juftified  alfo.     And  therefore  he  is  faid  to  be  ju- 
ftified  in  the  Spirit,  i.  e.    Having  fatisfied  divine 
juftice  by  his  obedience,  lufferings  and  death,  he 
was  publicly  acquitted  and  accepted  of  God,  as  the 
righteous  Head  of  the  church,  and  was  cleared  of 
all  the  vile  reproaches  of  his  enemies,  in  his  refur- 
i'e^ion.    Hence  it  appears  that  all  given  and  pro- 

mifed 


544  Believers  receive  all  Bhjpngs  through  Chrijl. 

miffd  bleHlngs  were  primarily  made  over  to  Chrift, 
and  are  beftowed  upon  men  iifi  and  under  him,  and 
as  the  fruit  of  his  purchafe. 

3.  From  the  promifes  being  made  to  Chrifl:. 
Hence  they  are  faid  to  be  made  before  the  world 
began,  in  Tit.  i.  2,  which  muft  be  to  Chr.fl:,  as  the 
Head  of  the  church,  and  to  the  members  as  com- 
prehended in  him,  before  the  earlieft  date  of  time, 
even  from  all  eternity,  before  any  difpenfation  of 
grace  commenced.  Hence  alfo  the  blefifings  beftow- 
ed upon  the  church,  are  faid  to  be  given  in  Cbriff 
Jefus  before  the  world  hegan^  i.  e.  in  Chrift  the  head 
of  the  church,  thefe  bleOlngs  were  given  from  all 
eternity.  Therefore  the  apoilie  fays,  all  the  promi- 
fes of  God  are  in  Chrifl  Jefus,  or  unto  Chrift  Jefus, 
as  it  may  be  rendered.  It  the  promifed  ble flings 
were  by  deed  of  gift  only  from  the  riches  of  grace, 
they  might  be  made  immediately  unto  us,  but  they 
are  all  of  them  an  endowment  to  be  conferred,  upon 
vifible  or  real  union  with  Chrift  •,  and  none  of  the 
promifed  bleflings  can  be  claimed  or  pleaded,  Co 
there  is  no  union  at  all.  All  the  promifes  meet 
with  union  in  Chrift  •,  for  they  are  all  made  to  him, 
and  to  us  no  otherwi'e  than  as  we  are  in  him.  If 
we  are  vitally  united  to  Chrift,  then  the  fpiritual 
and  faving  bleflings  promifed  arc  ours.    Though 

ve 


Betuvers  receive  all  Blejfmgs  through  Chrijl.  541 

we  may  be  incapable  of  receiving  many  of  the 
promifes,  being  in  an  infant  (late,  yet  thefe  promi- 
fes  are  conveyed  from  God  toCiirift  as  an  inheritance, 
which  Chrift  has  received  as  a  common  Father  in 
our  behalf,  and  which,  in  due  time,  we  fhali  ^e 
brought  to  the  pofTeflion  of. 

4.  From  the  grace  and  privileges  of  the  gofpel 
Ijeing  firtl  given  to  him.  God  the  Father  poured 
put  the  Spirit,  in  his  gifts  and  graces,  upon  the 
man  Chrift  Jefus,  in  as  great  a  meafure  as  the  hu- 
man nature  is  capable  of.  The  Spirit  of  the  Lord 
did  reSi  upon  hlm^  the  fpirit  of  wifdom  and  underfland* 
ing,  the  fpirit  of  counfel  and  mighty  the  fpirit  cf  knozv-^ 
ledge,  and  of  the  fear  of  the  Lord.  And  thefe  gra- 
ces are  derived  from  Chrift  to  his  Saints.  It  is  the 
precious  ointment  upon  the  head^  that  ran  doivn  upQ^  the. 
heard^  even  Aaron's  heard  :  and  went  down  to  the  flirts 
of  his  garments.  All  the  graces  of  the  Spirit  are 
,0rft  poured  upan  cur  Aaron,  our  great  teacher,  and 
,  high  prieft  j  and  from  him  they  are  carried  to  the 
.  xneaneft  member  of  his  body,  vitally  united  to  him.' 
The  fuinefs  oi  grace  beftowed  upon  him,  is  for  the 
fupply  of  all  the  wants  of  real  chriftians ;  it  is  of 
his  fuinefs  they  all  receive  ^  and  grace  for  grace.  Chrift 
has  purchafed  all  the  graces  and  bleffings  of  the 
Spirit,  and  they  are  treafurcd  up  and  fecured  in 
W  w  w  him. 


54^  Believers  receive  all  Blcjfmgi  through  Chrijf, 

him,  whi,  as  head  of  the  church,  has  all  the 
fprings  and  fulnefs  ot  them  in  himTdf,  to  comma- 
nicate  in  the  free  difpenfations  of  his  grace.  To 
this  end  be  has  received  of  the  Fathsr^  the  promife  of 
t^i  Holy  Gboji,  to  communicate  unto  believers.  AH 
the  graces  of  the  fpirit  do  aftually  belong  unto  him 
and  to  us  only  as  we  are  united  to  him  ;  as  we  are 
members  of  his  body,  branches  of  this  vine,  fo  we 
derive  the  ble.Tmgs  and  graces  fron  him,   and  not 

otherwife And  as  the  grace,  fo  the  privileges  of 

the  goljjel  belong  to  him,  and  unto  us  no  ocherwife 
than  we  are  united  to  him."  As  a  reward  of  Chrift's 
deep  abafement  and  lufft-Tings,  God  has  crowned  him 
with  glory  and  honor ^  and  (et  him  over  the  works  of-  his 
hands  :  has  put  all  things  in  fitbje^llGn  under  his  feet : 
jal!  fheep  and  oxen  \  yea,  and  the  beajls  of  the  field ; 
J  he  fowls  af  the  air,  and  the  fifh  of  the  fea,  and  what- 
foever  paffeih  through  the  p^ths  of  the  fsa.  God  has 
entrufted  him  with  the  adminiitration  of  the  king- 
dom of  providence,  in  fubferviency  to  the  kingdom 
of  grace.  "  All  the  creatures  are  put  under  his 
feet,  and  he  gave  iome  fpeciniens  of  his  power  over 
them,  when  upon  earth,  by  commanding  the  winds 
and  the  feas,  and  appointing  a  fiHi  to  p-^y  his  tri- 
bute. '*  It  follows  that  wc  can  enjoy  no  privileges, 
temporal  or  fpiritual,  but  what  come  from  Chrift, 
and  are  principally  in  him  5  and  we  hold  them 
■under  bira> 


Believers  receive  all  Bkjpn^s  through  Chrijf.  J^y 

5.  From  the  great  regard  God  has  unto  Chrifl: 
in  all  prornifed  bleflings.  -God,  has  a  princip^l.re- 
gard  to  ChrUi  in  all  the  tranfaclions  in  the  new  co- 
venant. Through  the  impediment  that  arifes  from 
the  corruption  of  nature,  man  is  brought  under 
guilt,  and  rendered  utterly  infufiicient  to  anfwer  the 
demands  of  the  law  :  but  Chrifl:  has  accepted  and 
fufilled  th>^  condition,  upon  which  God  can,  witK 
everlafting  honor  to  his  great  name,  befiow  every 
bl-ffing.  And  as  the  Father  has  accepted  him,  as 
the  rcprefentative  and  head  of  his  people,  in  his 
mediatoiial  work  and  charafler, ,  fo,  in  all  the  ho- 
ly fervices  that  chriftians  do,  and  all  the  mercies 
which  they  enjoy  or  hope  for,  God  has  a  principal 
regard  unto  Chrifl;.  The  befl:  duties  that  are  ever 
done  by  the  lervants  of  God,  are  accepted  only  in 
Chrifl;,  and  for  his  fake.  Their  mofl:  fpiritual  of- 
ferings of  felf-dedication,  prayer  and  praifes,  alms, 
aud  all  lorts  of  fruits  of  righteoufnefs,  are  accefta* 
hie  to  God  only  by  Jefuf  Cbriji.  It  is  on  account  of 
his  facrifice  and  interceflion,  that  their  perfons  and 
fervices  are  introduced  to  God,  and  acceptable  in 
his  fight.  And  fo,  every  mercy  beflovved,  or  to 
be  couierred  hereafter,  is  only  for  Chrifl:'s  fake. 
David  fays,  for  thy  zvcrd's  fake,  arj  according  to  thine 
own  hearty  k.t;}  thou  done  all  tbefe  great  things,  i.  c. 
for  Chrifl:*s  fake,  who  is  the  ecernal  word  and  wir. 
Www  a  dom. 


^4^  Believers  receive  all  Blejjirigi  through  Chrijt; 

dom  of  the  Father  -,  he  is  the  caufe  and  fountain 
of  all  the  blcITiiigs  af  God  to  his  people.  Should 
they  pray  ever  fo  long  tor  particular  mercies,  yet 
they  will  not  be  fenc  down  until  the  Lord  Jelus 
Chrift  interceeds  for  them,  and  then  God  fends 
xnefTeng^rs  of  peace.  Therefore  Diniel  fays,  hear 
the  prayer  of  ihy  fervant,  and  his  fupplications,  and 
caufe  thy  face  to  (bine  upon  thy  fan5iuary  that  is  defo- 
tate,  for  the  Lord'' s  fake.  i.  e.  for  the  promifed  Mel- 
fiah  or  Mediator's  fake,  for  Lord  is  ufually  attribu- 
ted to  Chrifti  in  the  old  teftament  and  in  the  new. 

Thus  I  have  proved  the  propofition  laid  down, 
ihafall  the  blefiings  which  the  church  or  particular 
perfons  enjoy  or  hope  for,  are  under  ChriO  ;  he  has 
d  right  to  them  by  purchafe  and  grant,  and  he  dif- 
pofe3  of  them  all,  freely  and  fully,  and  we  have 
them  from  him  and  under  him^  who  is  heir  of  all 
things,  and  head  oVer  all  to  the  church.  O  what 
iiches  of-  grace  are  difplayed  in  the  gift  of  his  Son 
Jefus  Chrift  !  What  grace  is  this,  that  God  fhould 
make  him  an  effedlual  Mediator  between  hirofelf 
and  his  church,  upon  which  the  covenant  of  grace 
is  founded,  Ko  that  the  Father  fhould  fay  to  his  Son 
in  ah  atceptahU  time  have  1  heard  thee^  and  in  a  day  of 
fahalion  have  I  helped  thee — I  will  give  thee  to  ejlc.blifh 
the  fan  hi  to  c'a'ufe  to  inherit  the  defolaie  heritages,  Ifa. 

xiix. 


Believers  receive  all  BleJJings  through  Chriji.  5,1.9 

xHx.  8.  How  glorious  is  the  perlon,  how  wonder- 
ful and  incomprehenfible  are  the  works  of  the  ever- 
lafting  Son  of  God,  cloathed  with  human  nature, 
and  appearing  as  heir  of  all  things,  in  the  quality 
of  M':;diator  and  head  of  the  church  !  He  cafries 
the  key  of  dominion  over  his  houfe  and  kirtgdomj 
upon  his  fhoulder,  as  a  badge  of  his  ofilcs  ! 

WEtAt  meaneth  all  this  gface  ?  Is  this  the  man- 
ner of  man,  O  Lord  God  ?  Surely,  the  riches  oi 
divine  grace  (hine  in  this  great  and  glorious  fcheme. 
Not  of  debt,  nor  from  merit,  or  any  thing  we  can 
do ;  for  there  is  not  one  blelTing  but  it  is  of  tree 
grace  in  Chrid.  And  the  grace  appears  to  be  the 
greater,  from  the  greatnefs  of  our  necefTity  ;  for 
we  were  under  the  curfe  of  the  law,  without  a  Me- 
diator, without  a  promife  of  repentance,  without 
any  promife  of  mercy  and  acceptance  upon  repent- 
ance, and  therefore  fhould  have  been  left  in  a  help- 
lefs  and  hopelefs  condition,  had  not  this  way  been 
opened  in  the  gofpel.  But  now,  as  Chrifl  is  the 
conftituted  heir  of  all  th'ngs,  and  head  over  all  to 
the  church,  the  promifes  of  purchafed  blefllngs 
brighten,  and  we  may  lay  with  confidence  concern- 
ing every  one  that  is  vitally  united  to  Chrift,  and 
earneftly  defirous  of  fpiritual  and  heavenly  blefllngs, 
that  he  fnall  have  abundancCj  even  to  the  utmoft 

of 


55i3  BeUcvcri  receive  all  BleJJlngs  through  Clrrifi. 

of  his  wiflies ;  for  he  who  overcometh  fhall  inherit 
all  things  j  and  the  Lord  Jehovah  Ihall  be  his  God, 
to  put  him  into  the  poflVfTion  of  every  thing  that 
may  contribute  to  his  happinefs  ;  and  he  will  be  his 
portion  for  ever,  and  make  him  partaker  of  all  the 
exalted  privileges  of  adoption. 

But  you  will  enquire,  why  all  the  blefllngs  of 
the  gofpel  are  put  into  the  hand  of  Chrift,  and  the 
church  and  ail  particular  perfons  in  it,  enjoy  or  may 
hope  for  thefe  bleflings  only  as  they  are  united  to 
Ghrift,  and  come  in  under  him  ? 

Ans.  I.  Becaufe  all  the  grace  of  God  the  Fa- 
ther is  laid  up  in  Chrift.  The  fource  of  all  bene- 
fits which  are  beftowed  upon  the  church,  or  upon 
particular  perfons  in  it,  is  the  free  and  unmerited 
good  will  of  God,  the  original  mover  in  all  the 
bleflings.  But  infinite  wifdom  snd  mercy  have  pro- 
vided that  the  whole  ftcck  fliould  be  treafured  up 
in  Chrift.  Particularly, 

In  Chrift  is  laid  up  a  perfeiSl  righteoufnefs,  which 
honors  God  and  his  government  in  all  promifed 
blefTings.  The  righteoufnefs  of  Chrift  is  a  perfed 
riorhteoulnefsj  every  way  fufficient  to  make  fatisfac- 
tion  to  Uw  and  juftice,  for  the  fins  of  the  people : 

for 


Believers  receive  all  Blejjfmgs  through  ChriJI,  55  |f 

for  there  was  a  dignity  in  his  perfon,  and  therefore 
a  worthinefs  in  his  obedience  and  fufferings,  beyond 
all  the  perfons  whom  he  reprefents,  and  iheretare  ic 
muft  be  anfwerable  to  the  whole  church,  and  the 
blefTings  beftowed  upon  it,  and  all  its  members. 
And  if  he  is  heir  of  all  things,  and  head  over  all  to 
jhe  church,  his  merit  muft  be  iufficient  to  make 
amends,  and  infinitely  beyond  all  their  wants,  as 
he  is  God  and  man  in  two  diftinft  natures,  and  one 
perfon  for  ever.  The  righteoufnefs  of  his  human 
nature,  has  an  excellency  and  efficacy  from  the  God* 
head  to  which  it  is  united,  fo  as  to  be  a  full  and 
perted  righteoufnefs.  And  it  is  not  only  full  and 
perfedl,  but  everlafting,  anfwerable  to  God's  defign 
and  man's  want.  Chrifl  has  paid  the  price  of  re^- 
demption,  and  purchafed  the  inheritance,  and  the 
glcfry  in  reveruon.  This  blefilng  could  not  be  in 
any  mere  creature,  for  they  were  all  bound  by  a 
law,  and  when  they  had  done  all  that  was  comman- 
ded, they  would  be  unprofitable  fcrvants,  for  iC 
would  be  no  more  than  was  their  duty  to  do.  Sure- 
jy  then,  their  doings  could  anfwer  no  legal  debt ; 
this  only  can  be  from  the  excellency  of  a  perfon 
who  was  exempted  from  the  law,  unlefs  by  volun- 
tary fubmifTion  he  was  bound  by  it,  and  by  his  fub- 
miffion  the  law  was  glorified  more  than  all  intelli- 
gent creatures  could  deprefs  it. 

Fl7p.THE^g 


55 3t  believers  receive  a!l  Blejings  through  ChriJ, 

FujiTHpR  :  in  Chrifl  is  laid  up  a  fulnefs  of  g'-ace 
which  is  needful  for  man.  God  will- nor  deal  wiilj 
finful  creatures,  in  an  immediate  way  in  any  thing 
at  all.  Grc.ci  as  well  as  righteoufnefs,  the  renova- 
tion of  man's  nature,  continual  guiding  and  ftrenth- 
ening  in  the  chriiHan  life,  grace  to  refill  and  morti- 
fy fin,  and  overcome  the  world,  is  all  laid  up  in 
Chrift.  God  the  Father,  according  to  the  goodi 
pleafure  of  his  will,  has  kid  up  the  meetnefs,  the 
beginnings,  earnefts  and  foretafles  of  eternal  life  in 
his  Son,  and  Chrifl,  as  head  of  the  church,  has  all 
the  fp:  ings  and  fulnefs  of  grace  in  himfelf,  to  com- 
municate to  us.  Hence  the  Spirit  of  all  grace  can 
be  received  from  no  other,  nor  derived  in  any  other 
way.  The  fupplies  that  any  foul  in  the  church  re- 
ceives, muH  be  difpenfed  by  daily  and  continued 
fupplies  from  Chrift.  We  are  fitted  for,  and  help- 
ed forward  in  every  good  work,  by  the  fupply  of  the 
Spirit  in  Chrijl  Jefus,  The  rich  communications  of 
grace  in  Chrifl,  enable  us  to  make  a  good  improve- 
ment of  divine  difpenfations,  to  the  glory  of  God, 
the  good  of  others,  and  our  own  benefit.  And  who 
could  difpenfe  this  grace,  but  he  that  has  infinite 
wifdo.Ti  and  knowledge,  in  whom  all  fulnefs  dwells, 
and  is  able  to  anfwer  the  condition  and  necefTities  of 
all  that  come  to  God  by  him  ?  Chrid,  and  he  only, 
can  give  out  fuitable  and  feafonable  fupplies,  and 
therefore  all  mud  be  received  under  him. 


^ellrjers  receive  all  Blejfm^i  through  Chrl/f^  559. 

2.  Because  it  is  for 'the  honor  of  Chrift  that 
all  the  bleflings  fliould  be  in  and  from  him.  The 
glory  of  Chrin:  vo  the  glory  of  the  Father  alfo  -,  and 
the  Father  is  glorified  in  the  glorificaiion  of  the  Son*^ 
God  is  glorified  in  the  fufFerings  of  ChriH: ;  his  juftice 
is  glorified  in  the  lufFerings  of  Chrift,  his  wifdom  ia 
finding  out  a  way  of  redemption,  and  his  grace  in  the 
manner  of  it.  And  Chrid  is  alfo  glorified  by  the 
preaching  of  the  gofpel,  and  fubduing  men  to  his 
obedience.  No  wonder  then,  that  the  icriptures 
give  him  the  fupremacy  in  all  things  ;  for  in  Chrift 
all  nations  fhall  be  blelTed.  He  is  the  wonderful 
Counfellor,  everlafting  Father,  mighty  God,  and 
Prince  of  peace ;  and  therefore,  in  the  lad  day,  ha 
{lir.ll  fee  bis  feedi  his  etTeftually  called  in  his  church, 
and  prefent  them  to  God,  not  having  fpot  or  wrin- 
kle, or  any  fuch  thing,  to  the  everlafting  honor  of 
his  undertaking. 

3.  Because  this  does  illuftrate  the  abundanc 
riches  of  divine  grace.  In  the  whole  fcheme  of  re- 
demption, God  has  contrived  and  defigned  to  fhevV 
forth  the  glory  of  free  grace.  But  this  grace  could 
not  have  (hone  fo  brightly,  if  the  promiles  had  been 
primarily  made  to  man,  as  it  does  by  their  being 
made  to  Chrift,  that  the  church  might  have  the 
blcfllngs  under  him  as  the  Head  over  all.     Now, 

X  X  X  temporals 


j;54  Believers  receive  all  "Blejfings  through  Chriji,^ 

temporal,  fpiritua!  and  eternal  blelTings  come  down 
from  his  hand,  and  are  the  fruits  of  his  purchafe, 
God  the  Father  authorifed  and  furnifhed  him  to  be 
the  great  trcafurer  of  all  his  blcflings.  And  he  has 
perfctfl  knowledge  to  direfl  his  people,  infinite  com^ 
pafTion  to  feel  all  their  afllidions,  the  fpirit  without 
tnealure  to  refrefh  them,  and  all  power  to  fupporf, 
ftrengthen  and  deliver  them.  He  dots  infinitely 
exceed  all  cur  dcfires,  and  now  (lands  before  the 
throne  to  deal  with  his  Father  on  our  behalf.  There 
be  prefents  his  perfcn,  and  the  nieric  of  his  facrifice, 
and  in  a  plea  of  right,  he  will  have  all  bleffings 
come  down  upon  them  who  confent  to  hold  all  un- 
der him.  God  is  willing  to  be  a  Father  to  them  in 
Chrift,  and  is  ready  to  fpare  and  pity,  to  provide, 
protect  and  prelerve  them,  and  at  laft  to  beftow  a 
kingdom  upon  them,  in  a  way  that  will  moll  of  all 
fnew  forth  the  gloiy  of  his  grace. 

4.  Because  of  the  difadvantages  that  would 
arife  from  holding  any  of  the  promifed  bleffings  in 
an  immediate  way.  For,  if  it  be  an  honor  to  Jefus 
Chrift,  to  be  the  Heir  and  Head  over  all  things, 
how  would  his  main  glory  be  fecured,  if  his  church 
(did  not  come  into  the  inheritance  under  him.  It  is 
^  great  fin,  and  muft  be  a  deftrudive  principle,  for 
mcft  to  look  to  themfclves  for  the  blcfTings  promi- 
fed i 


Seliivers  nceroe  all  Bkjfmgs  tlnush  Chriji.  %Si 

fed  J  all  they  do  will  not  take  them  into  covenant, 
but  they  muft  come  in  under  Chrift.     And  befides, 
this  would  tend  to  cut  off  the  mod  exceller.t  and 
honorable  communion  that  the  church  and  particu- 
lar perfons  in  it  can  enjoy  in  the  world.     The  apo* 
file  fays,  our  fdlowfljip  is  with  ihe  Fathery  and  with 
his  Son  Jefus  Chrifi.    i.  e.    Thofe  who  believe  in 
Chrid,  have  communion  with  God  the  Father  in  the 
bleOinas  of  his  love,  which  are  communicated  thro* 
Jelus  Chria,  and  in  Chrift  tlity  enjoy  the  blefHngs 
of  his  purchaf-,  his  graces  and  comforts,  which  is 
the  earneft  of  the  heavenly  inheritance.     But  the 
ground  of  this  communion  is  only  in  the  promifes 
made  to  Chrift  as  the  head  of  the  church,  and   re- 
prefentative  of  his  people  ;  and  as  they  inherit  un- 
der him.     If  this  ground  is  taken  away,  how  (hall 
we  come  into  the  inheritance  ?  Where  (ball  we  find 
righteoufnefs,  grace,  vidory,   and  other  bleffings  ? 
if  we  bring  in  Chrift  under  us  ?    And  further  •,  if 
we  do  Tiot  hold  under  Chrift,  the  promifed  bleffings 
might  fail   us ;  for  we  are  changeable  ourfelves, 
and  if  the  promifes  were  nor  to  an  unchangeable 
Head,  how  foon  might  all  be  loft  !    Did  not  Adam 
locn  lofe  the  promilcd  blelfing  of  life  and  commu- 
nion with  God,  by  ftanding  alone  ?  Did  not  many 
of  the  angels  lofe  their  integrity  in  which  God  cre- 
ated them  ?    And  if  we  did  not  hold  under  Chri(\ 
Xxx2  m 


555  Believers  receive  all  Bkjfings  through  Chrlft, 

an  unchangeable  Head,  we  might  Toon  break  and 
lofe  the  inheritance.  But  the  bleffing  is  not  in  us, 
btit  in  the  Heir  of  all  things ;  and  if  we  really  de- 
rive lire  and  all  bleffings  from  him,  as  the  head,  the 
blcaings  are  as  certain  as  Chrifi  himfelf  is,  who  has 
taken  pnflciirion  qf  all  in  our  name.  Hence,  it  is 
every  way  more  honorable  for  Chrift,  and  more  fafe 
and  comfortable  for  us,  that  we  fhoald  come  intO' 
the  inheritance  under  him  ;  fo  that,  though  we  for- 
feit promifed  mercies  every  day,  yet  the  promifc 
remains  fure. 

Objectiom  :  "Some  may  objefl  that  fome  pro- 
Iviifes  cannot  be  made  to  Chrid,  without  difhonor 
to  his  name :  fuch  as  the  promife  of  repentance, 
pardon,  ot  fin,  taking  away  the  heart  of  ilone,  and 
giving  an  heart  of  flt:^  ;  healing  backdidings^ 
cleanfing  i-rom  moral  defilemer.t,  &c.  To  fuppofe- 
that  thefe  promifes  are  made  to  Clirift,  implies  im- 
pcrfefcion,  which  is  greatly  to  the  diflionor  of  Chrift. 
Surely  the  Redeemer  of  fouls  needs  no  pardon  :  he 
lias  no  moral  deBlement  to  be  clcanfed  from  ;  no 
backfliding  to  be  healed,  no  grace  to  be  perfeded. 
How  then  can  thefe  promifes  be  made  to  Chrift,  tha 
Heir  of  all  things,  and  Head  of  the  church  ? " 

A::*?.    They  are  made  to  him  as  the  price  of 
Uaod,  and  part  of  the  bleflings  he  has  purchafed  ) 

yea 


BdletJers  recewe  all  BleJJings  through  Chrifl.  557,, 

yea,  .ind  as  a  pare  of  that  reward  that  God  promU 
ftd  CO  beftow  upon  him.  God  the  Father  gives  no 
bfeffings  to  finners,  but  fuch  as  Jefus  Chrifl:  has  pur- 
chafed  with  his  blood.  He  bcftows  no  pardon, 
gives  no  repentance,  purges  none  from  dead  works 
to  ferve  the  living  God,  but  what  is  done  as  a  re- 
wa  d  to  ChriH:,  for  his  obedience  and  facrifice. 
The  church  ot  God  ar€  his  pttrchafed  pojfejfion  :  he 
redeeTi^  from  fin,  and  g^ilt,  and  deKh,  and  hell, 
and  fatan  \  from  all  temporal,  fpiritual  and  eternal 
evils.  Hence  Chrid  looks  upon  all  privileges  and 
Weflings,  as  part  of  his  due  from  God  the  Fathi-r, 
according  to  the  grant  made  him  before  rhe  world 
began,  and  that  the  ble/Fings  Ihould  come  down  in 
his  right.  And  therefore  under  all  his  fufferings 
he  took  delight  in  the  fins  of  men  :  he  looked  for- 
ward upon  the  whole  d'ifign  with  the  greated  fatil- 
fadion  imagin-oble,  that  he  might  fee  all  thefe  pro- 
miles  fulfilled  to  him,  in  thofe  bleffings  that  are  and 
will  be  conferred  upon  his  people.  It  is  the  joy  of 
his  heart  to  fee  the* travail  of  his  foul.  Has  he  laid 
down  the  price  of"'s>efe  promifed  favors  ?  And  may 
h-e  not  well  expeiftfiLhe  fruits  of  his  purchafe  ?  The 
promifes  are  afl  put  into  the  hand  of  Chrifl:,  the 
purchafer,  a'nd  held  cut  to  us,  that  we  might  receive 
the  blefilng  from  him.  The  pi eafu re  of  the  Lord 
Hiall  profper  in  his  hands,  and  of  his  fulnefs  we 


558  Believers  receive  all  Blejjings  through  Chrtji, 

may  receive,  and  grace  for  grace.  God  has  exalted 
him  to  live  and  reign  on  high,  as  a  prince  enthron- 
ed in  all  the  glory,  majefly>  and  power  of  his  king- 
dom, able  and  willing  to  give  repentaiKe  and  remifft- 
en  of  fins. 

Use  I.  How  furprizlngly  great  is  the  condefcen- 
fion  and  grace  of  our  Lord  Jefus  Chrift,  in  under- 
taking to  purchafe  and  take  polTeffion  of  all  pro- 
mifed  bleflings  for  his  people.  Every  blefTing  con- 
tained in  the  promifes,  he  ha^  voluntarily  underta- 
ken to  fecure,  and  has  actually  purchafed  by  his  own 
confent.  That  Chrill  fhould  obey  the  law  and  fuf- 
jfer  the  penalty,  is  more  honor  to  God  than  all  cea- 
lures  in  heaven  and  earth  could  give  j  for  they  could 
do  no  more  than  duty  required  by  right  of  creati- 
on. For  ftars  to  be  hid  by  the  light  of  the  fun  is 
nothing  :  but  for  the  fun  to  be  eclipfed,  that  the 
liars  might  fliine,  is  great.  For  fubjeds  to  obey 
their  prince  is  nothing  ;  but  for  a  prince  to  become 
a  fervant,  is  furprizing  condelcenfion.  What  is  it 
then,  for  the  Son  of  righteou fnci*^  to  veil  his  glo- 
^y  ;  to  be  found  in  the  form  Oy^ga  fervant  j  to  be 
made  in  the  likenefs  of  man  j  to  be  made  under  the 
law,  to  redeem  them  that  are  under  the  l^w  ? 

HiiREBY  it  appears  that  the  eternal  covenant 
between  tlie  Father  and  Son  was  for  us,  his  cove* 

nant 


Believers  receive  all  Bhjfmgs  through  Chri/f.  555 

nant  people.  He  came  into  the  world  to  do  the 
will  of  God,  and  he  is  God's  righteous  lervant  to 
juftify  many,  and  was  confecraced  to  this  fervice  be- 
fore the  world  began.  God  did  indent  with  him 
to  bellow  fpecial  blefilngs  upon  all  his  church,  and 
fo  it  becomes  part  of  Ch  rift's  care.  He  boje  it  up- 
on his  bofom,  and  the  names  of  al)  upon  his  breaft- 
plate,  from  everlafting. 

To  this  end  he  was  made  under  the  law  ;  by  a 
judicial  conftitution  he  was  placed  as  a  fiibjefl  both 
under  the  precept  and  the  curfe  of  the  law.  And 
the  great  defign  of  this  condefcenfion,  was,  that  he 
might  redeem  them  that  were  under  the  Jaw.  To  take 
human  nature  upon  him,  and  go  through  a  com- 
pleat  courfe  of  obedience  for  us,  is  great  love  ;  but 
to  go  through  a  compleat  ccurfe  of  fufFerings,  unto 
death  itfelf,  th^  painful*  fhameful  death  of  the  cicfs, 
in  anfwer  to  the  demands  of  the  law,  and  at  that 
expenfe  to  redeem  his  church,  is  a  much  greater  dif- 
play  of  love  :  but  to  be  made  Jin  for  us,  who  knew 
no  fin,  that  we  might  he  made  the  righteoufnefs  of  God 
in  him,  is  greateft  of  all.  To  have  the  fins  of  his 
people  judicially  imputed  to  him,  by  way  of  law 
charge,  and  in  a  facrificial  fenfe,  as  our  fubltjtute  ; 
to  be  reputed  a  Tinner,  when  he  was  perfefily  holy 
and  unfpouedly  pure  in  himfeli  j  to  make  all  cur 

iniquities 


5)^0  Belhifsrs  receive  all  Blaffings  through  Chrijf^ 

iniquities  meet  in  him,  as  all  rivers  meet  in  the  Tea  5 
this  is  condefcenfion  beyond  compare.  Had  Chrift 
only  been  an  interceflur  for  ys  in  cur  deplorable 
condition  ;  h-:d  he  only  prayed  for  us  that  we  might 
be  healed ;  had  he  only  improved  his  pov/er  and  in- 
tereft  with  God,  to  try  us  once  more  upon  Ibme 
new  plan,  this  would  have  been  a  token  of  great 
love  :  but  for  the  Lord  Jefus  Chrift  to  become  a 
furety  for  us  to  God  •,  to  pay  our  debts,  to  anfv;er 
all  the  requirements  of  the  law,  and  fecure  the  ac- 
complifhment  of  the  promifes  ;  what  amazing  love 
and  condelcenfion  is  this  ! 

And  yet,  this  is  not  all  :  for  as  all  is  given  into 
his  hands,  and  he  is  the  head  over,  and  heir  of  all 
things  by  the  Father*s  appointment,  he  not  only 
undertakes  to  difpehfe  all  from  God  to  us,  but  he 
has  undertaken  for  all  the  duties  we  owe  to  God, 
and  for  all  the  bleflings  that  come  from  God.  He 
has  engaged  to  God,  that  he  fhall  have  chriQian 
obedience  from  all  that  confent  to  receive  him  as 
the  head  and  heir  of  all.  And  therefore  we  hear 
fruit  in  ChriSl,  fetch  in  our  influence  and  furniture 
from  Chrift,  for  without  him  -we  can  do  nothing. 
Ic  is  through  his  continual  aids  and  afliftances,  by 
virtue  of  real  and  vital  union  with  him,  that  real 
chriftians  are  animated,  and  ftrengthened  to  any  of 

thet 


Beliivers  receive  all  BUJfings  through  Chifi,  ^6i 

tlie  duties  of  the  moral  law,  in  a  holy  manner.  AH 
the  good  fruit  they  bring  forth,  they  bring  forth  by 
the  power  of  his  grace  and  Ipirit  :  all  the  abilities 
they  receive,  and  all  the  good  they  do,  is  from 
Chrift.  The  duties  done  are  ours,  but  the  efficacy 
and  power  by  which  they  are  done,  is  his ;  from 
him  we  have  a  fupply  of  the  Spirit  -,  and  he  has  un- 
dertaken to  prefenc  us  to  the  Father,  at  laft,  with- 
out fpot,  as  a  bride  adorned  for  her  hufband  ;  noc 
only  wallied  in  his  blood,  and  arrayed  with  perfedt 
righteoufnefs  ;  but  fo  fanftified  by  his  Spirit,  as  to 
have  no  remainder  of  deformity  or  moral  defilement^ 
nor  any  thing  elfe  that  can  detraft  from  our  beau- 
ty, or  abate  our  perfedlion,  or  tarnifh  our  lullre. 

II.  Plence  we  might  learn  to  know  our  place, 
and  that  we  can  enj  :!y  no  blefllng?,  only  as  we  are 
united  to  Ghrift,  and  inherit  under  him.  G'utward 
blefTings,  gofpel  privileges,  the  word  and  ordinan- 
ces are  enjoyed  by  vifible  union ;  but  fpirltual  grace,, 
pardon  of  fin,  grace  to  ferve  God,  hoHneis  and  hap- 
pinefs  in  God  \  thefe  come  in  by  real  and  vital  uni- 
on with  Ghrift,  and  we  hold  all  under  him.  All 
the  promifed  blefiings  are  put  into  his  hands,  as 
heir  of  all  things,  and  head  over  all,  to  manage, 
overu'e,  reftrain,  order,  and  iiTu.e  all  events  :  and 
the  blefiings  promifed  are  ours,  'only  as  we  are  uni- 
Y  y  y        %  '  .  ted 


^2  Bdieven  receive  all  BleJJlngs  ihrsugh  Chrijt. 

ted  to  nim.  Nor  are  the  duties  of  obedience  any 
further  acceptable  to  God,  than  they  are  done  ia 
Chriil:.  We  have  no  acccfs  to  God  the  Father,  no 
pardon,  no  juftifying  righteoufnefs,  no  acceptance, 
no  glory,  but  as  vitally  united  to  Chrift,  and  come 
in  Uiidvr  hiai.  And  it  is  of  great  importance  that 
we  fhould  know  how  we  become  heirs. 

That  Chrid  might  have  the  honor  and  renowA 
due  to  him.     This  is  one  part  ot  that  name,  digni* 
ty  and  honor  that  is  due  as  the  Saviour,  and  con- 
fiituted  Lord  oF  all,  that  he  fiiould  be  the  founda- 
tion of  all  bleliing,  upon  which  the  whole  building 
is  laid.    He  therefore  is  called  a  chief  corner  Jlone^ 
becaufe  the  ftrefs  and  weight  of  the  whole  church, 
all  its  ftrength  and  beauty  lies  upon  him.     He  is  the 
bottom  and  top  ftohe  in  the  building,  in  whom   the 
whole  IS  compleated.     And  this  is  one  main  defign 
God  has  had  in  the  work  of  redemption,  that  alt 
men  (Jjould  honor  the  Son,  even  as  they  honor  the  Father, 
This  was  the  grand  defign  in  God's  giving  him  the 
great  commiflfion  he  fudained,  that  in  the  whole 
plan,  Chrift  Ihould  be  exalted.  If  there  is  any  woik 
to  do,  any  fervice  for  God  or  man,   we  are  to  look 
upon  Chrift  as  engaged  therein  ;  and  the  work  is 
ours,  only  as   we  are  one  with  Chrift  :  the  grace< 
Orength,  courage  and  pleafure,  ail  come  from  Chrift 

alone. 


Be' levers  receive  all  Blejftngs  through  Chrijf.  56^ 

alone.  Aad  if  any  of  our  poor  fervices  are  accep* 
ted,  they  are  accepted  no  otherwlfe  tban  as  they 
come  up  before  God  through  Jefus  Chrlil  -,  but  if 
it  be  ever  fo  mean,  being  offered  through  Chrid,, 
and  from  him,  it  is  an  acceptable  facrifice.  So,  if 
there  be  a  promife  of  the  gofpc),  that  we  defire  ta 
have  fuh'ilied,  be  it  a  temporal  or  fpiritual  blefilng,, 
we  are  to  look  upon  the  worthinefs  of  Chrift,  and 
the  Father's  engagement  ta  him  for  the  accompliih-- 
ment  of  it ;  for  all  the  promiles  are  made  to  Chrill, 
and  when  they  are  viewed  in  him,  and  the  good  of 
them  coming  down  through  his  hand>  it  renders 
feim  exceeding  precious  to  the  heart. 

Again  :  it  is  of  great  importance  to  keep  as. 
fenfe  of  our  inheriting  all  under  Chrift,  for  our  own. 
humiliation.  Do  we  hold  every  part  of  the  inherl-^ 
tance  under  Chriil:  ?  And  are  we  entitled  to  no 
h\  ^iTing,  only  as  we  are  in  him  ^  Are  we  by  fin  cue 
off  from  God,  the  fountain  of  all  blefnngs?  Caa 
we  receive  no  favor,  but  through  che  hand  of  the 
Mediator  ?  Does  God  grant  the  good  of  the  pro- 
mife at  the  requeft  of  his  favorite  Son,  and  for  the 
fake  of  his  worth  aiid  merit  ?  Then  neither  ouj? 
perfons  nor  fervices  are  accepted  of  God^.  for  any. 
thing  that  we  are  or  can  do,  but  for  his  fake  alone,' 
If  God  fpuks  a  word  of  comfor!;  to  us,,  ic  is  ti^^ 


564  Believers  receive  all  Blejjings  through  Chriji\ 

Chrift  ;  if  we  have  accefs  into  the  prefence  of  God 
to  fpeak  for  ourfelves,  it  is  by  Chrift  ;  fo  that  we 
have  nuthing  to  do  with,  nor  fay  to  God,  but  in  and 
by  the  Mediator.  No  favor,  no  grace  belongs  to 
us,  only  by  virtueof  our  union  with  Chrift.  Where 
then  is  b  jafting  ?  What  room  is  there  left  for  any 
to  glory  in  themielves,  as  if  they  were  more  wor- 
thy, or  had  done  better  than  others  ?  There  is  no-* 
thing  but  matter  of  deep  abafement  for  us,  fince 
we  hold  every  favor  under  Chrill,  and  from  him  as 
Ehe  heir  of  all.  We  all,  univerfally,  deferve  the 
wiach  of  God,  according  to  the  fentence  of  the  law., 
and  without  Chrift  we  have  no  lolid,  well  grounded 
hope  of  favor ;  no  communion  with  God,  nor  gra-? 
^ious  communications  from  him, 

HI.  Lei'  us  kbor  after  vital  union  with  Chrift:. 
We  are  bound  unco  God  by  the  law  of  creation, 
and  by  covenant  engagements  ;  but  notwithftard- 
ing  we  are  enrolled  with  God's  people,  vifibly  unt- 
ied to  Chrift,  and  enjoy  many  and  great  privileges, 
and  ftand  nearer  to  Chrift  on  that  account,  than  the 
reft  of  the  world,  yet  we  are  under  the  curfe  of  the 
lav/,  vinlsfs  we  are  vitally  united  to  Chrift  ;  for  he 
is  the  heir  and  pofll-flor  of  the  promifed  bleflings, 
and  we  cannot  inherit  any  of  the  moft  important 
favors,  bat  by  a  vital  union.  Therefore. 


Believsn  receive  all  BleJJt/jgs  through  Chrijf,  565 

If  you  are  not  in  h'm  by  this  union,  yon  are  un-. 
done  for  ever.  All  the  grace  and  glory  that  is  pof-. 
fible  for  us  to  be  poffeffcid  of,  is  by  union  with. 
Chrift.  There  is  no  fpfcial  promife,  no  pardon, 
no  laving  grace,  that  belongs  to  any,  only  as  they 
arc  in  Chriil,  and  as  they  have  accepted  of  him. 

And  yet 

You  cannot  be  vitally  united  to  Chrill  but  by 
your  own  confenr.  A  mere  vifible  union  will  not 
fet  you  free  from  the  firft  covenant ;  for  you  were 
born  under  ir,  and  it  will  hold  you  in^^  unlefs  by 
your  own  confent  you  come  and  agree  to  take  Chrift, 
and  inherit  under  him.  Though  we  are  drawn,  yet 
we  come,  and  though  v.'e  are  conftrained,  yet  we 
a6t  freely.  Whofoever  will,  let  him  take  of  the  waters 
of  life  freely.  You  cannot  be  in  Chrift,  in  this  fpeci- 
al  fenfe,  unlefs  you  cleave  to  him  in  all  his  charafter 
and  ofnce,  with  your  whole  heart.  You  may  be  ftrift 
in  performing  outward  duties,  and  cheat  yourfelf  and 
the  world  mi\\  vain  confidences  and  a  vifible  pro- 
fefiion,  but  fuch  confidences  will  fail  you  :  God  will 
make  you  fenfible,  fooner  or  later,  that  your  hope 
is  built  upon  the  fand,  and  Ihall  come  down  when 
the  ftorm  beats  upon  it.  The  promiles  and  all  the 
blefilngs  of  grace  and  glory  are  bedowed  as  a  free 
gift  i  but  you,  cannot;  have  them  without  having 

Chrift 


^6-6  Beliroe-r's  receive  all  BleJJings  through  Chnji, 

Chrift  himfelf.  Tht^re  is  no  laving  and  fpecial  be- 
nefit of  the  gofptl  to  be  had,  without  a  faving  in- 
tereft  in  Chrid.  If  ye  he  Chriji*s  then  are  ye  Abra- 
hanis  feedt  and  heirs  according  to  the  promife.  If  we 
are  not  vitally  urviced  to  Chrift,  as  his  living  mem- 
bers, interefiied  in  and  devoted  to  him,  we  are  not 
hiirs  according  to  the  promife,  which  was  made  to 
him  as  head  over  all. 

The  terms  of  vital  union  are,  receiving  him, 
and  furrendcring  ourfelves  up  unco  him.  There  is 
a  mutual  intereft  and  relation  between  Jefus  Chrift 
a:id  all  true  chriflians.  Chrift  himfelf,  in  his  whole 
character  and  his  feveral  ofHces,  is  received  and  em- 
braced by  all  who  have  the  faith  of  God's  eleil  ; 
a.^d  they  forfake  all,  run  all  rifques,  and  encounter 
all  oppoficion,  rather  than  abandon  Chrift  and  his 
caufe.  They  are  come  to  a  point  in  the  difpofition 
and  fettled  purpofe  of  their  hearts,  even  to  the  lols 
of  all  the  world,  if  called  to  it,  for  Chrift.  They 
will  phjck  out  a  right  eye,  and  cut  off  a  right  hands 
part  with  any  thing,  be  it  ever  fo  dear,  rather  than 
offend  God.  If  then,  you  are  not  willing  to  part 
with  all  the  enjoyments  of  this  world,  from  a  con- 
vifdon  of  the  excellency  of  Chrift  and  the  bicffings 
of  the  gofpe! ;  if  you  do  not  confent  to  hold  all  un- 
der him,  and  render  all  to  him,  you  are  but  nomi- 


Believers  receive  all  BleJJings  through  Chri/f.         567 

nal  chrlftians.  The  apoitle  Paul  fays,  /  £Ounl  all 
things  but  lofs^  for  the  excellency  of  the  knowledge  of 
Cbrifl  Jeftis  my  Lord  i  for  whom  I  have  fuffered  the 
hfs  of  all  things^  and  do  count  them  but  dung  that  I 
may  zvin  Chrid.  If  you  do  not  part  wjth  all  fin  and 
felf-righteoufnefs,  and  lay  all  down  at  Chrill*s  feet ; 
if  you  do  not  make  him  your  laft  end,  you  are  noc 
vitally  united  to  him. 

The  heart  of  the  natural  man  is  madly  bent  a- 
gainfl:  Chrift.  His  character,  and  the  h"gheil  end  of 
his  coming  into  the  world  are  contrary  to  the  in- 
clination and  defigns  of  the  irregenerate.  They  do 
not  like  a  charader  that  is  perfedly  holy,  nor  a  de- 
fign  that  is  to  bring  them  down  and  exalt  God  in 
the  higheft  way.  The  impiety  and  wickednefs  of 
their  hearts  are  againft  fetting  the  glory  of  God  a- 
bove  all  :  they  might  pofllbly  agree  to  have  the  di- 
vine charadler  honored  in  fubordinarion  to  their 
happinefs ;  but  they  are  not  pleafed  with  thi  me- 
thod of  falvation,  chiefly  becaufe  it  honors  God* 
And  befides  j  they  do  not  approve  of  the  terms 
upon  which  Chrift  is  to  be  received.  What  irrege- 
nerate perfon  can  give  up  ail  unto  Chrift  ?  Is  not 
fin  fweet  to  every  foul  that  is  unrenewed  ?  A  re  not 
pride  and  felf,  cleaving  fall  to  them  ?  Have  not 
£he  things  of  this  world  a  malignant  influence,  to 

confirm 


568  ISeUcver^  receive  all  BkJJings  through  Chrtjf; 

confirm  the  bllndnefs  and  ftupldity  of  their  minds  ? 
How  then  will  fuch  men  confent  to  take  Chrift  and 
^jromifed  blefTings  under  him  ?  This  is  douhtlefs 
^n  hard  faying  to  carnal  hearts,  and  they  will  not 
teceive  it.  And  therefore  Chrift  fays,  ye  v)ill  not 
€ome  to  me^  that  ye  might  have  life>  God  offers  Ghrift 
to  them,  and,  in  hiiVj,  all  the  bleflings  of  grace  and 
glory  :  but  malice  or  obftinacy,  brutifhnefs,  prid^ 
or  lelf-rjghteoufnefs  is  an  impedim*,it  to  hinder 
them.  Chriil,  in  his  wonderful  condelcenfion,  (lands 
Uke  an  importunate  fuitor,  at  the  door  of  their 
hearts  :  he  knocks  by  his  word,  fpirit  and  provi- 
dence for  admilTion  ;  but  they  bar  the  door  againft 
him.  Natural  men  had  rather  look  for  juftificati- 
On  by  the  deeds  of  the  law,  and  venture  their  ever- 
laftlng  all  upon  their  own  doings,  than  come  to 
Chrift  that  they  might  have  life. 

Nothing  but  efficacious  grace  will  make  it  o- 
therwife.  By  efficacious  grace  I  mean  that  which 
will  infallibly  produce  the  effed  :  and  there  mull 
be  fuch  a  power  put  forth,  to  open  the  heart  and 
perfuade  us  to  embrace  Chriflr,  or  we  fhall  never 
confent  to  receive  hirtn,  and  all  bleffings  from  him. 
All  the  art  of  perfuafion,  that  can  be  ufed  by  the 
angels  of  heaven,  or  the  angels  of  the  churches  up- 
on earth,  will  not  do  the  neceffary  work.     None 

buc 


BeUeveri  r^cehe  all  Blejjlngi  through  Chri/i*  569 

but  Chrift  himfelf  can  gain  admitance  into  the 
hearts  of  finners.  It  is  in  his  power  alone,  who 
has  the  keys  of  death  and  hell,  to  open  fo  as  no  man 
can  fhut  againft  him.  Who  but  Chriftg  can  make 
me  fenfible  that  there  is  the  amiablenels  and  fuffici- 
ency  in  ChriH:,  that  is  not  to  be  found  in  the  whole 
world  ?  Who  but  L'hrifl:  can  make  a  wretched  foul 
fenfible,  that  all  is  in  him,  that  a  rational  creature 
can  defire  ?  Ic  is  he  by  his  holy  Spirit,  that  works 
in  us  to  will  and  to  do.  It  is  he  that  changes  the 
hearti  and  fu  the  life  and  converfation.  When  a 
perfon  perceives  the  excellency  of  Chrift,  and  that 
all  bleffings  are  laid  up  in  him,  he  defires  to  cleave 
to  Chrift,  and  receive  all  from  him* 

And  what  is  more  reafonable  than  fot  us  Co  for*., 
fake  all  and  cleave  to  Chrift  as  heir  of  all  ?    He  is 
given  ot  God  the  Father  to  relieve  and  fave  the 
miferable,  and  therefore  it  is  bafe  ingratitude  to  re- 
je6l  him.     Many  are  elected  to  the  external  privi- 
leges of  the  gofpel,  who  are  never  called  according 
to  God*9  purpofe.     But  this  vifible  ele(ftion  fhould 
encourage  you  to  look  unto  Chrift,  as  one  born  in 
his  houfe  :    as  you  are  nearer  related  to  Chrift  than 
the  heathen  world  who  are  ftrangers  to  the  cove- 
nant of  promile,  fo  the  fin  of  rejecting  him  is  grea- 
ter in  you  than  in  them,  and  he  will  take  the  refu- 
Z  z  a  U\ 


570  Believers  receive  all  BkJJings  through  ChriJ, 

fal  the  more  heinouQy  at  your  hands,  becaufe  it  it 
defpifing  his  love.  Hi  cams  to  bis  own^  and  his  own 
received  him  not,  Chrift  accounts  it  a  great  aggra- 
vation of  the  fin,  that  you  are  his  own  by  covenant, 
his  own  to  whom  he  is  come  in  the  difpenfation  of 
means,  and  this  fhould  awaken  your  attention,  and 
excite  you  to  come  unto,  and  be  vitally  united  with 
him. 

Again  :  confider  the  excclkncy  of  this  union. 
Thofe  that  arc  thus  in  Chrift,  are  the  habitation  of 
God,  through  the  Spirit  -,  a  temple  feperatcd  to  his 
fervice,  and  honored  with  his  fpecial  prefence.  And 
what  fays  God  of  fuch  ?  I  will  he  their  God,  and  they 
Jhall  he  my  people.     He  who  is  the  fountain  of  na- 
tural, fpiritual  and  eternal  life,  will  fix  his  abode  in 
them,  by  way  of  fpecial  relation  and  gracious  In- 
fluence.    He  will  commune  with  them  as  a  friend 
that  keeps  them  company,  and  walks  with  them  5 
one  that  hears  and  anfwers  their  prayers,  and  mani- 
fefts  himfelf  in  diftinguifliing  tokens  of  love  and 
favor  i  one  who  makes  over  himfelf  and  all  his 
perfeflions  to  them  for  their  portion ;  to  form  them 
for  himfelf-,  to  own  them  for  his  people,   and  de-, 
light  in  them  as  fuch.    And  fuch  a  blefiing  is  great- 
ly heightened  if  we  confider,  that  it  is  not  in  our 
own  right  that  we  enjoy  it,  but  we  cpme  into  the 
inheritance  under  Chrift. 

BiSIDES  5 


Biicvers  receive  all  BJeJfmgs  through  Chnff.  57^ 

Besides  ;  another  thing  that  inrreafts  the  excel-  ;i 

lency,  is  the  perfeaion  of  that  righteoufnefs  which  , 

gives  the  title.     The  righteoufneis  of  a  mere  crea-  | 

ture  could  i:ot  procure  it  •,  no,  not  of  the  hlghcft  \ 

angel :  but  it  is  the  righteoufnefs  of  God  i  a  righte- 
oufnefs which  God  of  his  infinite  wifdom  and  grace 
has  appointed  and  provided,  approves  and  accepts ; 
a  righteoufnefs  which  his  eternal  Son,  who  is  God, 
has  wrought  out,  and  brought  in  by  his  perfect 
obedience  and  atoning  facrifice.     And  therefore  ic 
is  a  righteoufnefs  that  our  fins  can  never  fpend,  be- 
caufe  it  never  fails,  but  is  an  everlajling  righteoufnefs. 
By  this  righteoufnefs  of  his  own,  he  opens  the  gates 
of  the  heavenly  city  to  all  the  heirs  of  falvation,  - 
while  they  are  fhut  and  barred  againfl:  all  that  are 
deftitute  of  it.     It  is  by  this  righteoufnefs  that  you 
may  have  boldnefs  of  accefs  to  enter  into  the  hoiic.n:, 
and  freedom  in  your  approachi^s  to  God,  as  your 
reconciled  God  and  Father,  and,  at  laft,  admittance 
into  the  immediate  prefence  of  glory.     This  is  the 
ne-M  and  living  way^  which  Chrift  has  prepared,  de- 
dicated and  ea^blifhed,  as  facred  to  our  ufe ;  a  way 
that  will  never  wax  old  ;  a  iiving  way,   as  the  once 
dead,  but  now  living  Redeemer  has  opened  for  us  j 
a  way  in  which  we  may  find  qyickening  virtue,  and 
fpiritual  life  here,  and  eternal  life  hereafter.     This 
is  the  way  by  which  all  bleffings  come  from  heavea 

Z  Z  Z  2  t<i 


573t  Believer's  receive  all  BleJJtngs  through  Chriji. 

to  earth,  and  by  which  we  afcend  to  the  many  man- 
fions,  the  delightful  abodes  of  the  fons  ot  glory. 

And  further ;  what  adds  to  the  excellency  of  vi^ 
tal  union  is,  that  all  things  are  in  the  hand  of  Chrift 
for  ouf  good  ;  i.  e.  all  providential  difpen  fat  ions. 
God  the  Father  has  communicated  to  J<;fus  Chrift 
an  abfolute  dominion  and  fovereignty  over  all  men, 
and  over  all  things,  as  he  is  Mediator.  All  power 
is  given  unto  me  fays  Chrift  in  heaven  and  earth.  He 
fits  king  and  head  over  all  the  nations,  as  well  as 
king  upon  the  holy  hill  of  Zion.  He  guides  all 
the  affairs  of  his  providence  j  holds  every  thing  in 
his  hand,  and  under  his  hands  pafs  all  grants,  com- 
miflions  and  charters  ot  the  King  of  heaven.  Q 
what  a  favor  have  you,  if  vitally  united  to  Chiift, 
that  this  heir  of  all,  is  head  and  ruler  over  all  !  If 
the  world  had  been  governed  by  an  abfolute  God  j 
if  it  had  not  been  in  the  hand  of  a  Mediator,  he 
would  have  deftroyed  it  before  now.  But  the  Lord 
Jefus  reigns  i  the  providenlial  kingdom  is  twifted 
in  with  the  mediatorial,  and  the  adminifl  ration  of  both 
is  in  his  hand  -,  let  the  Saints  rejoice.  If  you  are  vi- 
tally united  to  Chrift,  you  will  have  reafon  to  re- 
joice. His  difpenlations,  it  is  true,  may  be  dark  ; 
you  may  not  be  aware  what  he  drives  at,  in  a  clou- 
dy day  ;  but  righteoufneJs  and  judgment  are  the 

habitation 


Believers  receive  all  Blcjftngs  through  Chrijf.         573 

habitation  of  his  throne.  What  changes  foever  yoq 
pafs  through,  though  ever  Co  dark  and  trying,  they 
fhall  be  perfetflive  and  not  deftrudtive. 

IV.  It  is  a  great  comfort  to  real  chriftians,  that 
amidft  all  their  "  imperfections  and  forrows  ail  is  in  a 
good  hand  "  Were  our  plea  to  be  derived  from  our 
duties,  we  Ihould  have  nothing  bun  ground  of  ter- 
tor  and  amazement :  but  in  the  way  of  believing, 
and  clofe  adherence  to  Chrift,  v/e  may  not  only  live 
a  life  of  holinefs,  but  a  lite  of  peace.  All  abiding, 
folid,  and  evangelical  peace,  is  the  refult  of  the  live- 
ly exercifes  of  faith  on  Chrift,  the  heir  of  all,  and 
head  over  all.  This  is  the  way  to  fupprefs  doubts 
and  fears  ;  to  have  the  heart  ftrcngthened  under 
our  various  preflures,  and  to  make  us  rejoice  in 
hope  of  the  glory  of  Gad.  Q  let  every  comfort 
fpring  immediately  from  Chrift,  by  partaking  with 
him  in  the  promifes.  To  dwell  upon  dreams  is  the 
way  to  have  your  comforts  dry  up  ;  but  to  take  all 
from  the  fountain,  will  make  bitter  things  fweet. 
To  dwell  upon  creature  comforts  is  a  fnare,  but  to 
live  upon  Chrift,  and  take  juft  what  he  gives,  is  a 
duty.  To  live  upon  the  promifes  made  to  Chrift, 
is  life  and  health  to  our  fouls.  Under  all  occur''en- 
ces  of  providence,  be  they  ever  fo  dark  and  per- 
plexing, yet,  by  the  over- ruling  wifdom,  power  and 


574  Believers  receive  all  BleJJtngs  through  Chrijf, 

grace  of  God,  they  will,  in  their  connexions  and 
ifTues,  promote  our  fpiritual  and  eternal  welfare. 
Therefore,  though  God  does  not  fmile  upon  us  in 
temporal  conveniences,  according  to  our  wifhes,  yet 
we  may  reft  here,  that  he  hath  made  with  us  an  ever- 
lading  covenant i  ordered  in  all  things  and  Jure,  Let 
this  be  all  our  falvation  and  all  our  defire,  though 
our  finfulnefs  (hould  hinder  outward  fmiles. 

Put  the  cafe,  that  we  muft  pafs  through  many 
trials  i  yet  through  Chrift  Jefus  we  fhall  fhare  in 
the  bleffings  that  God  has  promifed  ;  for  he  has  fa- 
tisfied  the  law,  and  purchafed  the  inheritance  ;  and 
all  the  promifes  are  made  unto  him,  and  belong  to 
us  only  as  we  are  in  him.  Let  us  live  upon  the 
promifes  as  in  him,  and  then  we  fiiall  live  upon 
him,  for  they  carry  us  to  the  fountain  of  our  inte- 
reft.  Every  promife  carries  us  to  the  fountain, 
which  aflures  us  of  a  fupply  of  every  thing  we  need. 

And  if  we  are  vitally  united  to  him,  the  cove- 
nant is  fure,  and  the  righteoufnefs  ot  it  is  everlaft- 
ing.  Chrift  has  paid  for  all  the  blefilngs,  and  wil- 
led them  to  the  believer,  and  his  blood  cries  for  the 
accomplifhment.  His  blood  fpeaks  better  things 
than  the  blood  of  Abel  :  and  hence,  though  the 
mountains  may  depart,  and  the  hills  may  remove  j 

though 


Believers  receive  all  Blejfings  through  Chrijl.  575 

though  the  waters  of  the  fea^lo  roar^  and  be  troubled^ 
and  the  mount  am  (hake  with  the  {welling  thereof ;  yet 
we  may  triumph  in  Chrill:.  Are  we  purfued  and 
oppreflT-d  with  troubles  ?  Have  we  work  to  do,  and 
enemies  to  grapple  with  ?  Yet,  God  is  our  refuge  and 
Jlrengtb^  a  very  prefent  help  in  trouble.  He  is  God 
all-fufficient,  and  therefore  we  may  bid  defiance  to 
danger.  The  comforts  of  Chrift  conveyed  through 
the  promifes,  are  fufficient  to  ballance  the  mod  loud 
and  noify  threatnings  of  an  angry  and  malicious 
World. 


SERMON 


SERMON  XXV. 

0/  ferving  God  in  Newnejs  of 
Spirit, 


^« 


ROMANS     VII.  6. 


•That  we  Jhould  ferve  in  the  New- 


nefs  of  the  Spirit^  and  not  in  the  Old- 
nefs  of  the  Letter* 

MK^"^  H  E  true  church  of  Chrifl:,  or  thofe 
§  T  Q  who  are  called  according  to  his  purpofe, 
"^)§C)e(/Mr  ftands  in  the  neareft  and  deareft  relation 
to  Chrifl:  ;  and  therefore  they  are  called  his  body, 
his  bride,  his  fpoufe,  &c.  denoting  the  neareft:  and 
deareft  relation  to  him.  And  what  more  precious 
or  more  comfortable  truths  are  there  in  God*s  holy 
word  than  thofe  that  naturally  arife  from,  or  are  im- 
plied in  chefe  relations  ! 

Out 


Of  ferving  God  In  J^twnets  of  Spirit ^  577 

Our  Lord  Jefus  Chrift  has  manifefted  Infinire 
condefcenfion  and  love  to  his  church  in  his  humili- 
ation and  fufferings  for  its  falc".  But  he  finds  all 
that  he  came  to  redeem  and  fave,  in  a  ftarc  of  fin 
and  mifery,  as  they  defcendcd  from  Adam,  the  n  It 
tranfgreff)r,  dead  in  trefpafles  and  fins,  and  by  na-' 
ture  children  of  wrath  even  as  others.  But  when 
the  time  comes  for  their  bei'^g  efFc<5lual]y  called, 
they  are  renewed  into  the  image  of  God's  holinefs 
by  the  fpirit  of  all  grace,  and  have  a  new  name  o£ 
dignity  put  upon  them,  even  that  of  chriftians,  or 
children  of  God  and  heirs  of  glory.  And  tht-y 
have  not  only  a  new  nature,  but  are  in  a  new  ftr.te,* 
delivered  from  the  law  as  a  covenant  of  works* 
and  experience  a  new  life  from  Chrifl.  They  are 
brought  into  a  fpiritual  union  with  him,  to  live  by 
faich  upon  him,  and  enjoy  divine  communications 
from  him. 

Every  real  chrifiian  has  the  kingdom  of  God 
within  him,  which  is  a  kingdom  of  peace,  righte- 
oufnefs,  and  joy  in  the  Holy  Gholl,  and  is  intr  re(l-« 
ed  in  all  the  favmg,  blefiings  of  the  ne-v  and  ever- 
lafting  covenar  t  of  grace.  God  the  Father  ca-Is 
fuch,  and  tht  Spirit  enables  them  to  ferve  God  ift 
fiewnefs  of  fpirit^  and  not  in  the  olcnefs  of  the  letter. 
Before  this  renovation  they  were  held  in  fubjtrdtion 
A  a  a  a  ta 


57 3  Of  ferving  God  in  Newnefs  of  Spirit, 

to  the  law  as  a  covenant,  and  under  obligation  to 
be  dcUt  with,  for  life  and  death,  according  to  it ; 
but,  in  a  way  of  believing,  they  are  now  delivered 
from  its  covenant-demands,  and  rigorous  curfe  ; 
and  that  to  this  end,  vit:.  That  they  might  obey 
and  lerve  God,  under  a  new  covenant,  with  new 
difpofitions,  aims  and  influences,  in  a  new  life  and 
cbnverfation  ;  and  not  in  the  old,  legal  carnal  way 
of  regarding  only  the  letter  ot  the  law,  which  ra- 
ther provokes  than  reftrains  the  corruptions  ot  the 
heart,  Happy  new  year  to  ail  fuch  new-born  fouls  I 
Every  revolving  fun  brings  them  one  year  nearer  to 
their  heavenly  Father's  houfe,  the  kingdom  of  blef- 
fednefs  above. 

But  left  any  fhould  miftake  themfelves  for  new 
born,  who  are  yet  under  the  law  as  a  covenant  of 
works,  the  apoftle  here  fliews  the  difference  between 
the  fruits  of  a  new  and  an  old  covenant  fpirit ;  the 
one  ferves  God  in  newnefs  of  fpirit,  and  the  other 
Jn  the  oldnefs  of  the  letter.  This  is  therefore  what 
I  fiiall,  by  divine  fupport  and  help,  endeavor  to 
open  plainly,  and  fhow  clearly  the  difference  be- 
tween ferving  God  in  newnefs  of  fpirit,  and  ferving 
in  the  oldnefs  of  the  letter.  And  then  make  fome 
fuitable  application. 

U 


Of  fervlng  God  in  Newnefs  of  Spirit,  57^ 

In  the-firft  place  then,  I  am  to  fhow  you  the  dif- 
ference between  ferving  God  in  newnefs  of  fpirit, 
and  ferving  him  in  the  oldnefs  of  the  letter.  And 
hereby  you  may  judge  whether  you  are  under  the 
law  as  a  covenant  of  works,  or  whether  you  a^e 
under  grace,  I  am  fenfible,  my  brethren,  that  I 
have  entered  upon  a  v&iy  difficult  tafk,  though  ve- 
ry important :  and  therefore  I  pray  God  to  fhed 
abroad  his  light  and  love  in  my  heart ;.  that  he 
would  fend  forth  his  light  and  truth,  that  they  may 
be  guides  to  me  in  fpeaking,  and  to  you  in  hearing. 
A  little  of  his  fpecial  light  and  energy,  would  give 
fuch  help,  that  I  might  preach,  and  you  might  hear 
with  convincing  evidence. 

And  here  you  may  obferve  in  general,  the  dif- 
ference between  ferving  Chrift  ift  newnefs  of  fpirit, 
and  the  oldnels  of  the  letter,  does  not  lie  in  the  mat- 
ter, but  the  formal  nature  of  the  a<5tion.  If  it  were 
not  fo,  a  real  chriftian  could  never  know  that  he 
was  freed  from  the  law  as  a  covenant,  as  long  as  he 
lived  in  the  world.  If  the  evidence  of  his  being 
under  grace,  lay  in  the  matter  of  the  duty  done, 
by  what  rule  could  he  determine  whether  it  was  in 
newnefs  of  Spirit,  or  in  the  oldnefs  of  the  letter  ? 
Can  not  a  man  under  the  law  as  a  covenant,  profefs 
chriftianity,  and  perform  external  obedience  ?  If  he 
A  a  a  a  ii  can. 


<8o  Of  fervhg  God  in  Newnefs  of  Spirit, 

CdHj  how  Hiall  a  man  know  his  ftate,  merely  by  his 
lilc  and  coi;V(jiiacion  ?  Tnis  may  be  a  good  rule  to 
judi^e  others  by,  but  it  ctn  be  no  jull  ground  of 
iaristaL^i-.n  relpfdling  ourfelves.  Chriftians  muft 
always  live  in  perplexing  doubts  about  their  ftate, 
if  tiiere  is  no  dilcriminacing  difference  between  the 
ht  t  i^TVices  of  the  irregenerate,  and  thole  that  arc 
done  in  newnefs  of  Ipirit. 

.     But  the  difference  is  very  wide,  and  that  on  fe- 

yeral  accounts,  viz, 

ft 

I.  They  differ  in  their  original.    Thofe  lervices 
•  which  are  done  in  the  oldnefs  of  the  letter,  cannot 
pring   from  any  thing  higher  than  natural  princi- 
ples -,  for  there  is  no  principle  of  chriftian  virtue  or 
holinefs  in  the  irregenerate.     Nature  may  be  ftirred 
up  by  the  judgments  of  providence,  or  perlbns  may 
be  put  under  legal  terror  by  common  conviftions, 
fo  as  to  produce  great  careful nefs  in  external  prac- 
tice ;  but  they  produce  r\o  views  of  the  glory  and 
excellence  of  God's  infinite  holinefs,  no  love  to  and 
dcl.ght  in   him,  and  in  his  law  as  holy,  juft  and 
good,     liut  th'fe  fervices  which  are  done  in  new- 
ness of  r^irit,  are  founded  in  a  new  creatur^  and 
originate  from  ihoie  difcoveries  which  are  proper  to 
the  |ie'*v-born.    And  therefore  in  oppufition  to  all 

Othejj, 


Of  Jirving  God  in  Newnefs  of  Spirit,  581 

Other  fervices,  they  are  called  the  fruits  of  the  Spirit, 
i.  e.  by  the  principle  of  divine  life  wrought  in  the 
foul  and  under  the  influence  of  the  Holy  Spirit. 
Others,  who  are  yet  in  the  way,  may  have  the  Spi^ 
'  rit  of  God  Itriving  with  them,  in  his  word  a-id  or- 
dinances i  they  may  be  (lirred  up  by  the  thunder- 
jngs  and  lightenings,  and  the  found  of  the  trumpet 
from  mount  Sinai  ;  but  all  their  fervices  have  a  ve- 
ry different  original  from  that  newnefs  of  fpirit  with 
which  real   chriftians  ferve  God.     They   may   be 
ftria:  in  the  external  branches  of  righteoufnefs  and 
charity,  and  in   the  various   a6ls  of  piety  towards 
God  :  but  there  will  be   an  effc^ntial  difference  be- 
tween the  life  of  thefe  doings,  and  thofe  gracious 
exercifes,  which  arifefrom  gracious  difpofitions,  un- 
der divine  influence:     The  holy  Spirit  dilcovers  the 
glory  of  the  holy  perfefllons  of  God,  in  the  per- 
(on  of  Chrift,  and  this  difcovery  produces  the  high- 
eft  elleem  of,  and  love  to  him  for  his  moral  glory, 
and  love  to  his  laws,  ordinances  and  providences  as 
they  are  his.     Where  J-fus  Chriil  pacifies  the  con- 
Icience,  he  fcts  up  his  fpiritual  reign  in  the  heart  5 
and  if  you  have  any  meafure  of  holy  joy  in  God, 
it  arifes  from  fpiritual  manifeftations  of  divine  glo- 
ry and  love,  by  the  indwelling  of  the  Spirit  in  your 
htrarts.     The  original  of  thefe  and  other  gracious 
exercifes;,  and  their  prafticai  fruics ,  are  the  exercifes 

■■   "^" """ ■      fif 


582  Of  ferving  God  in  Kewnefs  of  Spirit, 

of  new-born  fouls,  who  have  the  principle  of  grace 
excited,  by  the  fupernaturai  influences  of  the  blef- 
fed  Spirit  of  grace.  We  cannot  krvt  God,  in  any 
one  b.  anch  cf  duty,  of  ourfelves,  or  by  the  ftrength 
of  grace  already  received  ;  but  by  grace  given  at 
the  time  :  we  find  by  experience,  we  are  animated 
and  ftrengthened  to  ferve  God  in  every  duty,  in 
newnefs  of  fpirit.  Chriftia.ns  may  be  under  (harp 
trials  and  flrong  temptations  to  defert  the  belt  fer- 
vice  ;  but  if  they  earneftly  feek  God  for  help,  and 
by  humble,  importunate  addrelTes  to  him  for  deli- 
verance they  will  have  an  anfwer  of  peace,  accord- 
ing to  2  Cor.  xii.  9.  The  rife  of  all  that  power 
which  chriftians  have  to  refift  temptation,  or  do  any 
duty  in  newnefs  of  fpirit,  is  from  the  Spirit  of 
Chrifl:,  And  this  is  one  difference  between  the  (er- 
vices  that  are  done  to  God,  and  are  acceptable  in 
Jefus  Chrift,  and  thofe  that  are  done  with  a  le- 
gal ipirit, 

2.  They  differ  in  their  rule.  Thofe  fervices, 
which  are  done  in  the  oldnefs  of  the  letter,  may 
have  the  appearance  of  Ihining  goodnefs  in  them  ; 
but  then,  people  do  not  go  according  to  the  rule 
that  God  has  given  thjem.  They  are  often  with  a 
fort  of  indifference  to  any  rule  :  or  men  deftitute 
of  a  new  principle  of  grace,  live  by  guefs  and  good 

meanings : 


Of  ferving  Gad  in  Newnefs  of  Spirit,  58^ 

meanings  :  or  they  fet  up  cuftom  aqd  the  praflice 
ot  others ;  and  if  they  do  as  others  do  in  the  like 
cafe,  they  are  right  in  their  own  opinion  :  or  they 
are  men  of  great  penetration,  as  they  fuppofe,  and 
therefore  lei:  up  their  own  unfandified  reafon  for  a 
rule.  It  is  not  the  law  of  God,  with  his  image  and 
fuperfcription  engraven  upon  it ;  nor  the  example 
of  Chrift,  confidered  as  the  brighteft  pattern  for 
imitation,  that  gives  law  to  their  confciences,  and 
are  the  Iprings  of  motion  in  their  hearts.  And  this 
is  an  evidence  that,  how  plaufible  foever  the  Ihow 
is  which  they  make,  their  fervices  arc  all  done  in 
the  oldnefs  of  the  letter.  Intentionally  they  are 
works  ot  obedience  ;  not  unto  God,  bu^  unto  fclf ; 
to  good  meaning,  to  the  cultoms  of  the  world,  or 
to  felf-conceit. 

But  he  that  ferves  God  in  newnefs  of  Spirit,' 
takes  the  law  of  God  for  a  lamp  unto  his  feet  and  a 
light  unto  his  path.  This  is  the  fare  word  of  prophe- 
cy ^  unto  which  he  takes  heed,  as  unto  a  light  foining  in 
a  dark  place.  The  renewed  dilpoficion  of  the  heart 
is  fatisfied  with  this  rule,  and  the  real  chriftian  chu- 
fes  Chrift  as  his  pattern.  It  v^as  our  Saviour's  delight^ 
in  his  ftate  of  hu-"niliation,  to  do  the  will  of  God : 
yea,  thy  law,  fays  he,  is  within  my  hearti  And  here- 
in the  chriftian  follows  Chrift.      God's  law  is  his  de- 

iighi  5 


5^+  Of  Jervtng  God  in  Kewnefs  of  Spirit* 

light  \  the  grearcft  delight  he  has  in  this  world. 
O  how  love  I  thy  Idw^  fays  David,  //  is  my  meditation 
all  the  day.  This,  the  followei*  of  Chrift,  looks  up- 
on as  his  proper  rule  of  holy  practice,  accomoda- 
ted to  his  prefent  flate.  The  pattern  that  Chrift 
has  fet  him  he  efteems  as  a  living  law.  His  heart 
and.eye  are  upon  Chrift,  who  was  holy^  harmkfs  and 
undefiled,  feparate  from  finnerst  As  he  is,  in  our 
nature,  fet  before  us  for  an  example ;  fuited  to  our 
capacity  ;  more  perceptible  to  our  minds,  and  more 
imitable  by  us,  than  the  divine  nature  alone,  could 
be,  in  our  prefent  ftate  of  weaknefs  ;  fo  he  that 
ferves  God  in  newnefs  of  fpiric,  has  the  eye  of  his 
foul  fixed  upon  his  command  and  example,  that  his 
heart  and  life  might  agree  thereto.  His  daily  pray- 
er to  God  is,  that  he  would  grant  him  more  abun- 
dant fupplies  of  grace,  to  enlighten  his  mind,  in- 
cline his  heart,  and  ftrengthen  his  executive  pow- 
ers, to  yield  an  unfeigned,  chearful  and  univerfal 
obedience  to  the  commands  of  God,  at  all  times, 
and  to  appove  of,  and  comply  with  his  providenti- 
al will  in  all  things;  The  rules  that  well- meaning 
men,  the  cuftom  of  others,  and  carnal  reafoning 
prefcribe,  are  fet  afide^  and,  with  holy  folicitude 
o£  foul,  he  repairs  to  the  fcriptures,  and  gives 
himfelf  up  fo  the  authoriry  of  the  divine  command, 
ardently  defiring  to  know,  and  do  the  will  of  God. 

Under 


Of  fervhg  God  in  Newnefs  of  Spirit:  585 

Under  the  influence  of  the  Holy  Spirit,  he  looks 
upon  Chrtft  and  his  law,  that  he  may  make  it  ouc 
to  himfelf-  and  others  that  he  dwells  in  Chrift,  and 
lives  and  ads  in  the  ccurfe  of  his  converfation,  af- 
ter his  example,  and  treads  in  his  fteps,  by  an  ho- 
]y,  humble  imitation  of  him.  Neither  will  any 
mealure  of  grace  already  attained  fatisfy  him.  He 
knows  that  he  has  not  obtained  a  ftate  of  perfect 
holinefs,  any  m.ore  than  perfttft  happinefs.  There- 
fore he  looks  not  back  to  his  advances  in  the  new- 
life  already  made,  but  reaches  forth  to  the  things  that 
are  before^  and  prejfss  forward  towards  the  tnark^  for 
the  prize  of  the  high  calling  Sf  God  in  Chrijl  Jefus^ 
His  eye  and  heart  are  fixed  upon  the  mark,  that 
he  may  attain  to  a  ftate  of  perfeft  holinefs,  in  or- 
der to  receive  the  prize  of  eternal  glory. 

3.  They  differ  in  their  hope  of  acceptance. 
Mod  men  that  walk  foberly,  and  in  a  meafuie  of 
good  order,  hope  for  acceptance,  not  only  of  their 
perfons,  but  of  their  fervices.  Thofe  that  are  def- 
titute  of  a  new  heart,  are  often  excited,  from  diffe- 
rent motives,  to  many  external  branches  of  duty  ; 
but  they  have  fome  woithinefs  of  their  own,  which 
they  ground  their  hope  of  acceptance  upon  ;  at 
leafl:,  ihey  will  make  up  a  mixed  righteoufnefs,  part- 
ly of  their  own  frames  and  doings,  and  partly  of 
B  b  b  b  the. 


^^6  f)f  ferv'ing  G&d  in  Newnefs  of  Spirit. 

the  obedience  and  fatisfadlion  of  Chrift.  They  make 
their  fervices  the  ground  of  their  hope :  thefe  are  the 
encouragements  to  look  unto  Chrid  that  they  might 
be  laved.  By  their  fervices  they  keep  them !dves 
fo  ftupidly  blind  to  their  own  deplorable  cafe,  as 
not  to  underftand  their  fin,  mifery,  danger,  and 
helpleflhefs  ;  and  therefore  fecretiy  encourage  them- 
felves  that  they  have  fome  recommending  righte- 
oufnels  of  their  own. 

In  oppofition  to  this  temper,  he  that  ferves  God 
in  newneJs  of  fpirit,  not  only  offers  himfclf,  but  all 
bis  fpiritual  fervices  to  God  for  acceptance,  only 
through  the  perfe<fl  righteoufnefs  of  Chrlft  ;  ocher- 
wife  they  could  never  ^^  a  fzveet  favor  unto  God.  AH 
holy  fervices  are  acceptable  x.<i  God  in  Chriit  alone. 
This  a  chriftian  knows  and  rejoices  in,  as  it  pulls 
down  the  pride  of  the  heart,  and  refers  the  great 
bleiTing  intirely  and  alone  to  the  free  grace  of  God 
in  Chrift.  Formal  profefTors  will  make  mention 
of  the  name  of  Chrifl  in  their  religious  \\orfliip  j 
but  they  do  it  from  an  opinion  of  lome  worth  or 
value  in  their  fervices ;  and  this  opinion  is  the  foun- 
dation of  their  offering  up  all  in  that  facred  name. 
But  the  real  chriftian,  who  ferves  God  in  newnefs 
of  fpifit,  knows  that  neither  he,  nor  his  bed  fervi- 
ces can  polTibly  be  accepted  any  other  way  than  by 

and 


Of  ferving  God  In  Nnvnefs  of  Spirit,  5J7 

and  through  Chrift  alone.     He  would  not  dare  to 
venture  ;  he  does  not  defi.e  to  come  to  the  Father, 
but  by  Jefus  Chrift,  as  the  new  and  living  way,  which 
he  has  confecrated^  through  the  vail,  that  is  to  fay,  his 
fiefh.     When  a  chriftian  does  any  iplrituai  duty,  he 
abhors  the  thought  of  having  it  accepted  any  other 
way  than  the  living  redeemer  has  opened,  by  means 
of  his  crucified   body,  which  procured  this  opea 
way  for  us.     Were  he  as  much,  and  as  conftantly, 
engaged  to  ferve  God,  in  as  fpiritual,  humble,  ho- 
ly, and  heavenly  manner,  as  ever  any  chriftian  did 
upon  earth,    he  would  the  more  abhor  the  thought 
of  prefenting  that  fervice  to  God  in  any  other  way 
but  by  Chriil  :  tor  he  would  not  only  be  more  fen- 
fible  of  the  many  and  great  defilements  and  imper- 
feclions  of  his  fervice,  but  alfo,  of  the  excellency  of 
Chrii^,  as  a  merciful  and  faithful  high  Priefl,  in  things 
pertaifdng  to  Cody  to  make  reccndliation  for  the  fns  of 
his  people.     It   is  the  infinite  value  of  his  obedience 
and  iufi^erings  that  fandlfies  and  feparates  the  beft 
fervices  of  chriftians.     And  whatever  they  do  in 
newnefs  of  fpirit,  they  ^o  it,  not  only  with  a  con- 
fcientious  regard  to  the  authority  and  command  of 
the  Lord  Jefus  Chrift,  but  with  an  humble  depen- 
dance  on  bim  for  aftlftance  and  acceptance. 

Bbbba 


588        .       Of  fervlng  God  in  Newnefs  of  Spirit, 

4.  They  differ  in  their  next  caufe.  We  fliall 
readily  grant  that  fame,  whofe  fervices  are  wholly 
in  the  oldnefs  of  the  letter,  have  equalled,  if  not 
exceeded  fome  real  chriftians  in  the  appearance  of 
moral  virtue ;  but  there  is  no  true  chriftian  virtue 
in  any  of  their  fervices  :  for  self  is  the  higheft 
moLive,  the  next  caufe,  that  puts  all  in  motion. 
Pride  of  heart,  the  fears  of  hell,  worldly  honors, 
riches,  or  fame  oth^r  felfidi  coafideration  is  the  next 
caule,  that  has  excited  all  the  fpecious  fhow.  And 
trom  lome  fuch  motives  as  thefe,  they  may  feem  to 
do  jujlly^  love  m^rcy,  and  walk  humbly  with  God.  But, 
let  them  fliine  ever  fo  much,  and  do  ever  fo  many 
works  of  this  fort,  works  that  might  juftly  com- 
mend them  to  the  efteem  of  oLhers,  as  good  neigh- 
bours, and  good  for  fociecy  ;  yet  none  of  thefe  fer- 
vices are  acceptable  and  well  pleafing  in  the  fight 
of  G  )d,  becaufe  they  are  done  in  the  oldnefs  ot , 
ihe  letter. 

Spiritual  fervices  have  quite  a  different  caufe, 
which  fets  every  wheel  a  going.  When  a  perfon  is 
quire  taken  off  from,  and  dead  to  his  former  ex- 
pe»ftacions  of  righteoufnefs  unto  life,  by  the  law  as 
a  covenant,  and  lives  in  a  ftate  of  favor  and  ae-' 
crptance  with  God,  through  the  iighteoufnefs  of 
Chriif,  fiich  is   the  next  caufe  of  his  feiving  God 

in 


Of  ferving  God  in  Newnefs  of  Spirit,  589 

in  a  new,  holy,  and  acceptable  manner.  So  Paul 
fays  of  himfelf,  Gal.  Ji.  20.  A  chriftian  being  dead 
to  the  law  as  a  covenant  of  works,  by  faith  he  de- 
rives virtue  and  (Irength  from  Chrift  to  bring  forth 
living  fruits  of  holinefs  and  rightecufnefs  unto  God.' 
ChriH  lives  in  him  as  the  head  of  vital  influence, 
by  virtue  of  that  fpiritual  union  which  is  between 
him  and  every  real  chriftian.  This,  this  gives  the 
believing  foul  a  new  fpring  of  a<5lion.  He  that 
lives  by  faith  does  not  adl  according  to  the  didates 
of  the  flefh,  nor  do  his  duties  in  a  legal  manner  i 
but  realizing  invifible  things  and  the  fulnefs  of 
Chri(^,  he  renounces  carnal  views,  and  is  carried 
out  after  Chrift,  that  of  his  fulnefs  he  might  psrtake^ 
and  grace  for  grace.  From  a  true  difcernmenc 
Oi  fpiritual  things,  the  fenie  and  temper  of  his  hearc 
and  courfe  of  life  is  turned  from  the  darknefs  of 
error,  fin  and  folly,  to  the  light  of  faving  know- 
ledge, and  to  all  true  holinefs,  Ads  xxvi.  18.  Faith 
is  the  next  caufe  of  purifying  the  hearc,  and  refli- 
fying  the  motives  to  practice.  Hence  thofe  fervi- 
ees  that  are  not  done  in  faith,  or  do  not  fpring  from 
faith,  as  their  next  caufe,  are  not  done  in  newnefs 
of  fpirit,  but  in  the  oldnefs  of  the  letter. 

5.    They    differ  in  their  end.     Men  frequently 
do  many  things  that  are  macefially  very  good,  from 

very 


^90  Offerv'tng  God  In  Newnefs  of  Spirit, 

very  bad  ends.  They  may  be  conftant  in  clofet 
and  family  worfhip,  and  punflual  in  attending  upon 
the  public  inftitutions  of  God*s  houfe ;  they  may 
carefully  obferve  relative  and  llational  duties,  and 
do  afl  from  fear  of  hell,  or  from  fome  other  carnal 
and  felfi(h  motives,  and  fo  do  all  in  the  oldnefs  of 
the  letter. 

But   he  who  ferves  God  in  newnefs  of  fpirit^ 
walks  in  all  the  commands  and  ordinances  of  the 
Lord  out  of  a  gracious  rcfpe-^:  to  God.     Beholding 
the  glory  of  the  Lord  in  the  jace  of  Jefui  Chrid  ;  the 
glory  ot  the  divine  perfedions  illultrioufly  difplay- 
ed  and  harmonioufly  exalted  in  the  perfon  of  ChriO, 
he  has  a  fupreme  defire  and  defign  to  honor  God 
in  all  his  gracious  fervices.     Seeing  the  excellence 
and  amiablenefs  qf  the  divine  character,  he  efteems 
nnd  loves  him  above  all,  and  leeks  his  glory  ukimate- 
ly  in  all  he  does,  i  Cor.  x.  31.     Ic  is  his  great  con- 
cern, as  a  chrillian,  that  in  all  com'.uon  aftions  of 
life,  and  in  all  his  ufe  of  gofpel  liberty  with  regard 
to  things  indifferent  in  themfelves  ;  yea,  in  all  things 
whatfoever,  whether  of  a  civil  or  religious  nature, 
he  keeps  the  glory  of  God  in  view,  as  his  lad  and 
higheO:  end,  and  behaves  in  fuch  a  manner,  as  he 
in  confcience  apprehends,  may,  by  his  bicfllng,  con- 
duce to  ibat  noble  end.     So  Paul  lived,  Fhil.  i.  20. 

A«4. 


Of  fervwg  God  in  Newnefs  of  Spirit.  5151 

And  fo  every  true  chrifllan  goes  forward,  ferving 
God  in  newnefs  of  fpirit.  In  this  way  Jefus  Chrift 
is  glorified,  and  the  power  of  his  grace  eminently 
exalted.  His  pious  and  devout  affedions  to  God, 
foar  up  towards  him,  follow  hard  after  him,  and 
have  an  entire  complacency  in  him,  like  the  devout 
Pfalmift,  Ff.  Ixxiii.  25,  26.  What  will  it  avail, 
fays  the  chriftian,  if  God  be  the  portion  and  hap- 
pinefs  of  other  fouls,  if  he  is  not  mine  ;  if  I  have 
not  joined  my  felf  to  him  in  an  everlafling  cove- 
nant ?  The  chriftian's  defire  is  towards  him,  and 
his  delight  is  in  him.  He  defires  nodiing  fo  much 
as  God  God  is  inSniceiy  more  to  him  than  the 
refrefhing  dews  of  heaven,  or  the  benign  influence 
of  the  ftars  •,  iaSnicely  more  than  the  fn'endfhip  jof 
faints,  or  the  good  ofHces  of  angels.  And  ther^ 
are  no  perfons,  no  things,  no  pofTcfiions  that  he  de- 
fires in  comparir^n  or  competition  with  God.  Un- 
der all  his  conflicls,  he  finds  a  fovereign  relief  in 
God  as  his  Jpiricual  (Irength  and  eternal  portion. 
Others,  who  aft  from  carnal  ends,  may  do  as  many 
works  of  piety,  righteoufncfs  and  charity,  as  ever 
the  prophets  did  of  old,  and  they  fhall  have  their 
reward.  If  it  be  to  be  feen  and  honored  by  man  ; 
if  it  be  the  wealth  or  carnal  pleafures  of  this  world, 
that  is  their  end,  they  fhall  have  their  reward.  But 
the  true  chriftian  has  a  nobler  end,  and  will  have  a 
Jubflantial  and  everlalting  reward  of  grace. 


592  Offirvlng  God  In  Newmfs  6f  Spirih 

6.  They  differ  in  their  affcdion.  Thofe  who 
ferve  in  the  oldnefs  of  the  letter,  when  they  are  the 
ftri6tefl:  in  duty,  are  mofl;  lifted  up  in  the  pride  of 
their  own  hearts.  Men  may  have  great  eagernefs 
in  purfuing  things  that  are  good,  when  neither  the 
manner  nor  end  of  doing  them  is  good.  Such  was 
the  zeal  of  Jehu,  2  Kings,  x.  16.  He  was  eager 
in  executing  the  commands  of  God,  but  he  did  it 
in  the  pride  of  his  heart,  and  therefore  calls  our^ 
come  and  fee  my  zeal  for  the  Lord.  It  is  no  uncom- 
mon thing  widi  fome,  to  be  puffed  up  wich  a  con- 
ceit of  their  own  religion.  They  complain  of  the 
badnefs  of  their  neighbors  and  fome  of  their  ac* 
quaintance,  who  profefs  godlinefs,  and  wonder  how 
they  can  keep  up  a  hope  of  iheir  interefl  in  Chrifl:* 
Mui  as  to  themfelves,  how  wonderfully  do  they 
live,  and  what  mighty  works  do  they  do  !  "  Come 
fee  my  zeal !  Obferve  how  fervent  I  am  in  prayer ! 
See  how  often  I  am  quickened  under  fermons  ! 
Who  can  hy  that  I  do  not  do  more  than  others, 
and  efpecialiy  more  than  fuch  and  fuch  profeflbrs  ? 
They  are  cold  ♦,  I  am  hot  •,  they  are  idle  j  I  am  di- 
ligent ;  they  are  carelefs,  I  am  careful  in  my  prac- 
tice! "  Now,  it  mud  be  confefTed  that  fome  fuch 
perfons  do  many  things  :  they  obferve  their  hours 
of  family  prayer ;  they  attend  public  worfr.ip  ;  they 
approve  of  good  preaching,  and  feem  to  take  der 

*  light 


Of  fervlng-God  in  Ncivnefs  of  Spirit.  ^q^, 

light  in  the  ordinances  of  God,  But  they  are 
proud  boafters,  acd  magnify  their  own  fervices,  and 
think  that  God  fhould  take  fpecial  notice  of  thema, 
and  are  ready  to  take  it  heinoufly  if  they  have  not 
fjme  marks  of  diftlnguidiing  favor.  Now,  there  is. 
•no  difpofition  in  any  man  that  God  looks  uport 
with, greater  abhorrence,  than  fuch  pride  of  heart;, 
and  it  is  fa.\d,:be  reftjieth  the  proud^  i.  e.  he  fets  him- 
felf  in  battle-array,  with  indignation  and  difdain* 
agaiaft  fuch  felf- conceited  and  fclf-fufHcient  fouls* 

Quite  diffcrrent  from  thefe,  is  he  who  ferves^- 
God  in  newnefs  of  fpirlt.     His  temper  and  con- 
dud,  the  ground  of   his  hope  and  comfort,   his 
knowledge  of  God  and  himfelf,  and  the  means  of 
his  improvement  in  the  divine  life,  all   confpire  to- 
make  and  keep  him  hujible.     He  is  daily  learning, 
more  of  the  emptinefs  of  the  creature,  more  cf  the- 
fulnefs,  fovereignty.  power  and  grace  of  Ms  Crea- 
tor and  Redeemer.     He  goes  under  .an  ^iTeding: 
fenfe  of  his  unworthinefs  of  any  favor  at  the  hand  o£ 
God.     He  may  plead  his  merit  to  men,  as  Jacobs 
did  10  Laban,  Gen.  xxxi.  38 — —41.     But  having- 
-to  do  with  God,  he  has  a  very  low  efteem  of  him- 
felf, as  not  deferving  the  Isaft  of  God's  mercies.. 
-tVhai  is  thy  fsrvant  that  thou  fhouldejl  look  upon  fuch- 
^  dead  dog  as  lam?    Whsreas,.  when  he  fervcdlia 


594  Offervhig  God  in  Nevonefs  of  Spirit. 

the  cldnefs  of  the  letter,  he  was  ready  to  vie\'^  his 
own  char^fler  with  complaifance,  arid  look  "down 
upon  others,  now  he  knows  fo  much  6f  God*s  mo- 
ral glory,  fo  much  of  the  purity  and  perfe6tion  of 
the  law,  and  of  his  own  meannefs,  that  he  (brinks 
to  nothing  before  the  eternal  All,  or  as  being  lefs 
than  nothing  and  vanity.  The  nearer  he  comes  to 
God,  and  the  more  clofely  he  walks  with  him,  the 
i^ieaner  he  thinks  of  himfelf,  and  the  more  deeply 
is  he  humbled  for  his  fins,  Job  xlii.  5,  6,  Selt- 
loathing,  and  fclf-condemnation  are  the  compani- 
ons of  his  repentance,  Ezek.  vi.  9.  He  not  only 
diflikes  the  former  carriage  of  his  heart  and  life, 
but  he  abhors  himfelf  under  a  fenfe  of  his  vilenefs. 
And  the  more  pure  and  fpiritual  his  fervices  are,  the 
"■deeper'lenfe  he  has  of  his  own  unworthinefs,  and  of 
his  infui|iciency  to  do  any  good  thing.  And  hence 
he  is  airaid  of  robbing  God  of  his  glory. 

Use  I.  From  what  has  been  offered  upon  this 
fubjjct  we  are  called  to  confider  what  fort  of  fervi- 
ces v(e  do  unto  Gad  ?  Akhough  many  of  our  ac- 
quaintance are  gone  to  their  eternal  home,  and  have 
their  (late  fixed  for  ever,  tlie  laft  year,  yet,  by  the 
indulgent  hand  of.  providence,  we  have  been  carri- 
ed through,  and  have  this  day  entered  upon  a 
uEw  year. 

Lex 


Offer'vlng  God  in  Neivnefs  of  Spirit,  §r)5 

Let  us  refieifl  a  little  upon  the  obligations  which. 
God  has  laid  us  under,  the  lad  year,  to  ferve  him 
in  newnefs  of  fpirit.  He  has  continued  the  mani- 
fcftations  of  his  love  and  grace  in  the  offers  of  a 
Redeemer.  He  has  indulged  us  with  means  that 
are  well  adapted  to  engage  us  in  his  fervice,  and 
wifely  difpofed  every  thing  in  providence  to  that 
end.  He  has  given  us  companionate  calls  in  the 
public  miniftry,  and  many  helps  and  examples  hss 
he  fet  before  us.  We  have  had  a  ftanding  in  the 
vifible  church,  in  the  enjoyment  of  holy  ordinan- 
ces ;  the  free  liberty,  comfort,  and  frequent  benefit 
of  his  word  and  facraments ;  faithful  admonitions, 
reproofs  and  encouragements.  •  We  have  had  the 
bleffing  of  relations,  friends,  habitations  to  dwell 
in,  and  many  remarkable  alterations  in  providence.* 
We  have  had  redraining  grace,  to  preferve  us  fiomi 
many  errors,  from  terrors  and  didrefs  ;  from  many 
temptations  ;  frorh  many  of  the  defires  of  a  carnal 
heart,  and  from  a  ftrared  confcience,  as  thofe  have 
who  are  given  up  to  judicial  hardnefs.  Manifold 
preiervations  of  our  bodies  from  wounds,  pains, 
ficknefs  and  death.  And  how  many  wholefome 
chaftifements  and  merciful  fufFerings  ?  How  many 
favors  have  our  friends,  our  children,  and  our  neigh- 
bors enjoyed,  which  ought  to  be  to  us  as  our  own  ? 
What  an  intereft  have  we  had  in  the  rsmainino- 
C  c  c  c  2  pubiie 


59t^'  "Gf  ferv'ing  God  hi  Newnefs  of  Spirtfi^ 

public  welfare  of  the  chui'ch  and  the  (late,  under- 
all  the  threatening  afpefts  cf  providence  to  both  ? 
1-Iow  has  God's  patience  been  exercifed  towards  u?, 
under  our  conftant  provocatioiiS  and  unprofitable- 
iiefs",  and  his  mercies  been  renewed  notwichftanding- 
-our  abufes  and  great  ingratitude  ?    O  if  we  fliould- 
aggravate  thefe  mercies  in  our  enlarged  meditations, 
and  fliould   be  fenfible  of  God's  hand  in  them  all, 
would  not  the  refleclicn  conftrain   us,    this  new- 
year's  day,  to  enier  into  his  gales  with  thank/giving^ 
■ar.d  into  his  courts  with  praife  ?  Should  we  not  hf 
"thankful  to  hi  fa  and  blefs  his  name  ?  For  the  Lord  ir 
gracious  and  hercifuljjlow  to  anger  and  plenteotts  in' 
'.tnercyi 

But  what  has  been  the  temper  of  our  hearts  and? 
tlie  tenor  of  our  lives,  the  pad  year,  under  all  thelc 
mercies?  Have  not  our  proud  hearts  thought  our-^^ 
fclves  worthy  of  thefe  favors,  and  more  ?  Have  w« 
:not  thought  diminutively  of  thefe  falvations  and 
blefiVngs  of  heaven  ?  Or  have  we  not  been  greedily 
.gaping  after  more  worldly  good,  without  rendering 
r£o  God  the  fruits  cf  v/hat  %ve  hi;ve  received  ?  O  let 
.u£  awake  and  folemnly  confider  whether,  under  our 
-many  and  great  obligations,  we  haveferved  God  in 
mewnefs  of  fpirit ;  or  whether  all  has  not  been  done 
isa.the  oldaeli  of  xhe  letter?   Have  you  done  any 

thing; 


'&ffervmg  God  in  Newtiefs  of  Sprii»  -yg!)^ 

'thing  in  religion  and  civil  life,  from  a  new  nature 
wrought  within  you,  under  the  influence  of  the  ho- 
ly Spirit  ?  Have  you  had  the  law  of  God  engraven 
upon  your  heart  j  and  have  you  fet  the  example  of 
Jefus  Chrift  before  you  as  a  pattern  to  copy  after  ? 
Have  you  offered  up  yourfelves  and  all  your  fervi- 
ces  to  God  for  acceptance,  only  through  the  perfect 
righteoufnefs  of  Jefus  Chrift  ?  What  has  been  your 
way  ot  living  ?  Have  you  derived  light,  grace  and- 
ftrength  from  Jefus  Chrift,  in  the  way  of  believing, 
that  fo  you  might  bring  forth  the  living  fruits  of 
righteoufnefs  and  holinefs  unto  God  ?  From  a  true 
fight  and  fenfe  of  the  glory  of  the  divine  charader, 
have  you  fupremely  efteemed  and  loved  him,  and 
aimed  at  glorifying  his  name  in  all  things  and  above- 
all  otlier  aims  I  Plave  you  been  d:jily  learning  the 
emptinefs  of  the  creatur?,  the  uncertainty  of  iife^ 
the  vanity  of  the  world,  the  fulnefs,  fovereignty, 
power,  excellence,  love  and  grace  of  God  your 
Creator  and  Redeemer  ?  Have  you  lived  under  a 
heart-affetfling  fenfe  of  your  meannefs  and  utter  un- 
worthinefs  of  all  the  mercy  and  truth,  in  which 
God  has  been  pafTing  before  you  ?  Have  you  Jived 
in  an  utter  diflike  ot  the  former  carriage  of  your 
heart  and  life,  and  in  abhorring  yourfelves  for  youi:; 
own  vilenefsi 

Lets 


59^  Of  fervlng  God  In  Newnefi  of  Spiriu 

Let  us  deal  faithfully  in  all  thefe  enquiries,  as- 
we  tender  the  welfare  of  our  own  immortal  fouls. 
Though  we  are  brought  to  the  beginning  of  a  new 
year,  it  is  not  likely  we  all  fhall  live  to  the  end  of  it: 
Time  hadens  on  apace,  the  motion  of  it  cannot  be 
flopped,  and  when  it  is  gone,  it  cannot  be  recalled. 
Many  are  gone  to  the  grave,  and  to  their  eternal 
home  the  pad  year,  and  doubtlefs  m.any  of  us  mult 
go  this.  And  O  v/here  fiiull  we  be  found  •,  how 
ihall  we  appear,  if  it  is  found  that  we  have  afted 
our  part  from  no  higher  prinGiple  than  nature  j 
from  no  better  rule  than  good  means,  the  cuftom 
of  others,  or  our  own  unfandilied  reafon  ;  with  no 
better  hope  of  acceptance  than  what  is  founded  on 
our  own  finlul  iervices,  or,  at  moil,  a  mixed  righ- 
tecufnefs,  partly  our  own,  and  partly  Chrift's  :  with 
no  better  religion  than  what  is  founded  in  felt  as 
the  higheft  motive,  and  lifted  up  wicli  our  doings  ia 
the  pride  of  cur  own  hearts  ?  O  let  us  ferloufly, 
and  without  loitering,  confider  of  thele  things. 
Now  the  lafl:  year  is  finillied  and  gone,  v/e  cannot 
promife  ourfelves  another  year,  or  month,  or  day, 
or  hour.  Let  us  not  therefore  count  how  many 
years  or  days  we  have  to  live  in  the  world ;  but, 
while  we  do  live,  get  the  matter  well  lettled  that  we 
ferve  God  in  newnefs  of  fpirir,  and  not  in  the  old- 
nefs  of  the  letter. 

11. 


Of  ferving  God  In  Newnffs  of  Spirit.  599 

II.  Would  chriftians  enjoy  a  happy  new  year  ? 
Would  they,  to  this  che),  krve  God  in  newnefs  of 
fpirit  while  they  live  ?  This  they  certainly  defire ; 
arid  to  attain  it,  they  muft  walk  clofely  with  God. 

Will  you  afk  what  it  is  to  walk  wiih  God  ?  I 
anfwer :  it  is  a  living  with  and  to  God,  in  the  world 
and  in  the  church.  He  who  walks  hunibly  with 
God,  prai5lica]ly  acknowledges  the  glory  of  his 
perfedlions,  and  ^is  relations  to  man  ;  his  power, 
wifdom,  goodnefs  and  grace,  as  Creator,  prefprver. 
Redeemer  and  fandifier  :  he  refigns  himfelf  to 
God,  as  his  owner,  and  lub)e(5ls  himfelf  to  him,  as 
his  Governor,  walking  in  the  awe  of  his  foverei^a 
power,  majt'fly  and  grace.  This  includes  a  prafti- 
cal  fenfe  of  his  glory  in  his  holy  perfections :  ic 
includes  being  his  children  and  friends  in  Chrill ; 
eflceming,  loving  his  glory  above  all,  and  our  hap- 
pinefs  in  the  enjbyment  of  him.  It  includes  fub- 
jecT:ion  to  h's  authority  ;  taking  his  wifdom  and  will 
for  our  guide,  and  his  law  for  our  rule.  We  live 
as  in  his  prefence,  with  defire  and  delight ;  we  fee 
him  in  his  creatures  and  daily  providence,  and  fm- 
cerely  attend  upon  him  in  the  ufe  of  thole  holy  du- 
ties, in  which  he  has  appointed  us  to  expecl  his 
grace.  To  this-  end  we  are  to  read  the  word  of 
God  with  great  diligence  and  attention  5  to  hear  ic 

preached 


*gQQ  Of  fervlng-  God  in  NewHefs  of  Spirit* 

l^eached  witli  great,  care  and  affedlion  -,  to  attend-his; 
other  inftitudons  with  great  care  and  devotion,  and 
£0  be  much  in  fervent  prayer  to  God,  for  light, 
grace  and  life  to  walk  with  him,  Befides,  \i  we 
walk  with  God,  our  depsndance  is  upon  him,  and 
ive  take  all  our  mercies  from  him.  It  follows,  if 
we  walk  with  God,  the  greateft  bufinefs  of  our 
Jives  will  be  with  him  and  for  him.  We  fhall  be- 
gin the  day  with  him,  and  entertain  him  in  the  firft 
^d  fweeteQ  of  our  thoughts.  We  (hall  mind  the 
bufinefs  of  the  day,  as  in  his  prefence ;  refolve  to 
tlo  no  work  but  his,  no  not  in  our  common  affairs. 
Hence  we  fhal!  look  about  us,  and  difcern  the  op- 
portunities of  ferving  God,  aqd  .of  the  beft  im-r 
provement  of  our  talents; 

O  what  atheifm  is  to  be  found,  even  among; 
thofe  who  profefs  to  walk  with  God  !  Where  there 
is  no  fupreme  love  to  God,  no  fear,  no  holy  delight^ 
po  ferving  him  in  newnefs  of  fpirit,  there  is  athe- 
Um  in  the  heart.  You  may  fpeak  much  of  God 
and  religion,  and  be  but  atheifts  while  you  go  up 
and  down  under  the  name  of  chriftians.  Who  are 
aiheiUs,  but  thofe  who  have  impious,  flight,  or  con- 
temptuous thoughts  of  God  ? 

But  if  you  would  ferve  him  Tn  newneTs  of  fpi- 
iiif,.  you:  uiaH'know,,  iove  and- ^  honor  brm,  and  do* 


Offerving  God  in  Nnvnefs  of  Sjjtrit*  6cr 

every  thing  to  pleafe  him.'  And  doing  this  is  what 
every  true  chriftian  is  defirous  jf,  and  concerned 
about.  And  indeed  what  Is  more  Tuitable  for  all 
men  ?         Fcr 

1.  To  walk  with  God  and  ferve  him  in  newnefs 
of  Ipirit,  is  an  employment  fuited  to  intelligent 
creatures.  The  faculties  ot  the  human  foul,  and 
the.  powers  of  the  body,  are  compofed  tor  this  fer- 
vice  by  the  infinitely  wile  Creator.  Though  there 
is  an  amazing  eftrangednefs  from  God,  and  enmity 
to  him,  this  is  but  the  difeafe  of  nature,  and  turn- 
ing it  againft  its  proper  end.  What  can  be  more 
fit  and  proper,  than  that  we  Ihould  love  and  ferve 
God  with  uprightnefs  of  heart,  and  gladly  accept 
ot  all  that  communion  with  him  that  our  natures 
are  capable  of  ?  What  can  be  more  fuitable  than  to 
feek  God  as  our  portion,  and  his  glory  as  our  laft 
end  ?  Now,  nothing  is  plainer  than  ferving  God  in. 
newnefs  of  fpirit,  and  walking  clofely  with  him  ia 
order  thereto,  is  but  the  improvement  of  our  rea- 
fon,  and  employing  it  for  and  upon  the  noblefl: 
objeft. 

2.  To  ferve  God  in  newnefs  of  fpirit,  and  to 
walk  with  him  thereto,  is  the  higheft  and  noblefl: 
life.    There  is  fomething  fo  great  and  good  in  thefe 

Dddd  holy 


6c2  Of  ferving  Gdd  In  Newnefs  of  Spirit, 

holy  fervfces,  that  if  I  fiiould  be  called  to  view  fuch 
a  rare  foul,  it  would  feem  as  if  I  was  called  to  fee 
the  face  of  an  angel,  or  a  glorified  foul.    The  fighc 
is   fo  rare,  that  it  feems  more  than  the  fight  of  a 
thoufimd  princes  in  their  worldly  glory..    O  happy 
foul  that  really  ferves  God  in  newnefs  of   fpirir^.. 
though  he  lliould   be  neglefled  and  contemned  by 
all  about  him.     By  faith  he  fees  God  and  that  glo- 
ry, which  faints  in  heaven  fee  by  intuition  :  he  fees 
that  through  a  glafs,   which  they  fee  face  to  face. 
He  fees  the  glory  of  the  Creator,  the  eternal  King, 
the  upholder,  dilpofer  and  ruler  of  all  worlds.     He 
fees  him   in  the  methods  of  his  providence,   and 
what  he  cannnot  fee  through,  he  admires,  and  waits 
for  the  time   when  it  fhall  be  opened  to  his  view; 
He  fees  by  faith  the  world  of  fpirits  ;  the  hofts  that 
attend  the  throne  of    God  ;  their  devorednefs  to 
God  -,    their  ardent  love  and  zral,   their  cheerful 
obedience  and  Ihining  glory.     Thefe  views  with 
many  others,  are  more  excellent  than  all  the  delights 
of  this  world.     And  thefe    beanis  do  {6  penetrate 
the  heart  anS  enlighten  the  mind,  that  the  perfon 
is  changed  more  and  more  into  the  divine  image 
from  glory  to  glory,  and  the  Spirit  of  God  and 
of  glory  refteth  on  him. 

'  3.  It  is  the  bed  preparation  for  death.    As  a 

new  year  is  now  commenced,  we  have  one  year  the 

lefs 


Of  fervtng  God  in  Newnefs  of  Spirit.  603 

lefs  to  trav(£l  in  our  way  ta  the  eternal  wOrld  ;  and 
doubtlefs  death  nnay  feize  Ibme  of  us  bi.^fore  the 
commencement  of  another  year.  Now,  what  can 
be  more  fuitable  preparation  foF  death,  than  a  clofe 
walk  with  God,  and  ferving  him  ftedfaflly  in  new- 
nefs of  Ipirit  ?  If  our  Luis  are  taken  up  with 
things  that  are  the  moil  excellent,  we  fliall  be  dead 
to  the  things  that  are  below  •,  mors  weaned  from 
all  that  in  this  world  which  is  the  mod  defired  by 
a  carnal  heart.  We  fhall  have  more  peace  of  con- 
fcience  i  and  what  a  happiness  will  it  be,,  when  death 
comes,  to  be  able  to  fay  with  the  apoftle,  as  in 
2  Tim.  iv,  7,  8.  and  2  Cor.  i.  12.  Such  a  tefti- 
mony  of  confcience  is  a  precious  cordial  to  a  dying 
"  perfon.  Striftntfs  in  the  fervice  of  God,  with  a 
gracious  regard  to  his  glory,  will  be  exceeding  fweec 
in  the  laft  review.  And  befides  ;  hereby  we  (hail 
be  more  acquainted  with  God,  have  more  holy  bold- 
nefs  to  go  to  him  in  prayer,  to  trud  in  him,  and 
expedl  falvation  from  him.  O  the  happinefs  to  a 
dying  chriftian,  if  he  is  able  tc  fay,  "God  has  often 
manifefted  his  love  to  me,  by  his  attrafting  and  af- 
fifting  grace :  I  am  going,  by  death,  to  fee  him 
face  to  face,  whom  I  huve  often  feen  through  the 
glars  of  ordinances.  I  am  going  to  live  with  him 
in  heaven,  v/hom  I  have  ferved  in  newnefs  of  Ipiric 
on  eartli,  I  am  not  going  to  an  enemy,  nor  to  a 
Dddd  2  '''•anaer^ 


6o4  Of  fervlng  God  in  Newnefs  of  Spirit, 

l^ranger,  but  to  my  Father's  houfe,  to  that  God 
"who  was  the  Tpring,  the  ruler,  the  guide,  the 
ftrength  and  comfort  of  my  life."  O  happy  pre- 
paration for  death,  when  it  is  but  the  paflage  to 
that  glorious  God  with  whom  we  defire  to  be,  and 
to  that  place  where  we  would  fain  dwell  for  ever  ! 

III.    To  them  who  never  did  any  thing  in  reli- 
gion, but  in  the  oldnefs  of  the  letter.     Let  me  be- 
feech  you,  while  you  are  yet  in  the  way,  and  whilft 
the  fpirit  of  God  is  driving  with  you,  in  his  v,?ord. 
and  ordinances,  to  lay  down  the  weapons  of  your 
rebellion,  and  be  at  peace  with  God  through  the 
Lord  Jefus  Chrift.     You  are  fond  of  gifts :  I  do 
now,  in  this  affembly,  before  God,  angels  and  men, 
make  you,  any  of  you,  every  one  of  you,  the  free 
offer  of  a   new-year's  gift ;  the  greateft:  gift  that 
ever  v/as  given,  the  greateft  gift  that  can  be  given, 
the  unfpeakable  gift  of  God's  love,  the  Lord  Jefus 
Chrift.     Accept  of  this  tranfcendent,  this  all-com- 
prehenfive  gift,  and  all  bleflings  fhall  come  upon 
you.     Accept  of  this  gift,  and  you  fliv^U  be  willing 
and  able  to  ferve  God  in  newnefs  of  fpirit.     Accept 
of  this  gifr,  and  then  if  you  enter  into  a  new  world, 
as  doubtlefs  fome  of  you  will,  before  this  year  is 
ended,  deaih  will  have  loft  its  fting,  and  Oiall  be 
fwallowed  up  in  vidory.    The  Lord  Jefus  Chrift 

will 


Offerving  God  in  Newnefs  of  Spirit.  605 

will  purge  away  all  your  fins,  which  gives  death  all 
its  terror.  You  could  then  refign  your  breath,  and 
all  your  cares  ;  you  could  cheerfully  lay  down  your 
body,  and  foar  to  heaven  above,  where  all  things 
are  new. 

But  until  you  accept  of  this  unutterable  gift  of 
God's  love,  you  will  do  nothing  but  in  the  oldnefs 
of  the  letter.     The  love  and  grace  of  Chrift  will 
not  have  the  command  of  your  heart  •,  nor  will 
you  difcern  the  moral  glories,  nor  relilh  the  enjoy- 
ments nor  the  work  of  the  new  Jerufaiem.     But 
you  will  be  lulled  afleep  and  intoxicated  by  the  en- 
fnaring  wiles  of  the  devil  :    he  will  hold  you  faft, 
like  captives  of  war  taken  alive  ;  he  will  domineer 
over  you,  and  drag  you  down  to  his  regions  of 
d;irknefs.     O  piteous  condition  !  Good  had  it  been 
for  you  had  you  never  been  born  ;  much  better, 
infinitely  better  than  to  die  refufing  the  unfpeakable 
gift  of  God's  love.     If  you  perifh  under  the  righ- 
teous fentence  which  this  fin  deferves,  you  will  curfe 
the  day  of  your  birth,  like  that  in  Jer.  xx.  14,  15. 
Your    doom    and  dellruaion   will  be  exceeding 
fearful,  lia.  Ixvi.  24: 

Dearly  belored  friends,  whofe  falvatlon  I  long 
for :  if  you  will  not  receive  this  wonderful  gitt  of 

Chrift 


6o6  Of  Jerving  God  in  Neivnefs  of  Spirit. 

Chrifi-,  who  is  this  day  offered  to  you,  I  am  afraid 
you  will  be  in  hell  fire  before  the  next  new-year's 
day  comes  about.  You  may  take  pardon,  grace 
and  falvation  from  Chrid  now,  if  you  will.  You 
have  no  reafon  to  fulpedl  the  gracious  nature  of 
God,  who  does  good  to  all,  and  his  tender  mercies 
are  cv.r  all  his  works.  But  you  are  your  own  de- 
ftroyers.  Satan  is  not  readier  to  move  you  to  neg- 
lc(fl  the  free  gift  of  God  to  day,  than  you  are  to  do 
it  yourfelves.  There  is  nothing  hinders  your  ac- 
ceptance to  day,  but  your  own  wicked  choice. 
When  you  have  a  free  offer  of  Chrifl-,  what  hin- 
ders your  acceptance  but  a  will  not  ?  You  do 
not  like  the  contrivance  of  infinite  wifdom.  You 
do  not  like  the  infinite  purity,  righteoufnffs  and 
trufu  of  God.  And  nothing  feems  more  to  em- 
bolden you  in  fin,  than  that  Chrift  is  come  to  re- 
deem and  fwe  finners.  What !  mufl:  Chrid  wait 
up'.)n-you  another  year  for  you  to  abufe  the  offer  of 
grace  ?  Will  you  prefume,  after  the  many  offers  of 
Chrift  which  you  have  had,  you  Ihall  live  to  defpife 
him  another  year,  if  you*  will  not  accept  the  offer 
of  this  gift  to  day  ? 

O  what  a  pity  it  is  that  you  fliould  do  that  a- 
gainH;  yourfelves,  which  neither  earth  nor  hell  can 
do.     You  cannot  be  dellroyed  without  your  own 

confent. 


Of  ferving  God  in  Newnefs  of  Spirit,  607 

conlent.     And  will  you  be  worfe  to  yourfelves  than 
devils  can  be  ?  O  this  will  make  you  your  own  tor- 
mentors in  hell,  to  think  of  it,  that  this  new-year's 
day,  as  well  as  many  and  many  a  time  before,  you 
had  the  free  ofFer  of  a  glorious  Chrift,   as  a  new- 
year's  gift,  and  you  would  not  accept  it.     O  what 
a  gripihg  thought  will  it  be  for  ever,  that  this  refu- 
fal  was  your  own  choice ;  that  you   were   warned 
and  called  many  a  r?me,  and  that  this  day  you  were 
urged  to  accept  of  Chrift,  but  you  wilfully  refufed. 
You  had  a  price  in  your  hands,  but  had  no  heart  to 
improve  it.     O  how  it  will  torment  you,  among  ten 
thoufand  other  tormenting  thoughts,   to  remember 
this  day,  when  you  had  a  repeated  and  prefTing  call 
to  accept  of  the  unfpeakable  gift  of  divine  grace, 
and  you  would  not.     O  how  can  I  leave  yon,  my 
friends ;    my  heart  is  troubled  to  think  of  leaving 
you  in  the  rejection  of  ChriO  !    O  that  you  would 
hear  injlru^ion  and  he  wife,  and  refiife  ic  not.     Blejfcd 
is  the  man  that  heareth  me,  faid  Chrifl:,  watching  daily 
at  my  gates,  waiting  at  the  pofls  of  my  doors ;  for  who- 
fo  findeth  me,  findeth  wifdcm  and  life,  and  fhall  ob- 
tain favor  of  the  Lord  *,  hut  he  that  fins  againfl  me 
wrongs  his  own  foul  -,  and  they  that  hate  me  love  death. 

SERMON 


SERMON  XXVL 

The  Blejfednejs  of  Chriflian  Li- 
berality. 

ACTS      XX.    55. 

Remember  the  words  of  the  Lord 

yefas^  how  he  faidy  it  is  more  blejfed 
to  give  than  to  receive. 


^^^S«^  O  M  E  have  thought  thele  words  refer 
efcl  s"  ?^^  ^°  ^^^^  '^^  written  Luke  vi.  38.  Give 
i'i^'^^^^  ^«i  it  Jhall  he  given  you  \  good  meajure^ 
j4"lc.*H^^cAn  p^^^  down^  and  fhaken  together^  and 
running  over.  Or  that,  chap.  xvi.  9.  Make  to  your- 
/elves  friends  of  the  mammon  of  unrighteoufnefs;  that  when 
ye  fail^  they  may  receive  you  into  everlading  habitations. 
And  boththefe  fcriptures  promife  a  plentiful  and  am- 
ple reward  to  works  of  charity,  either  from  the 
hand  of  God  more  immediately,  or  his  blefilng  us 

in 


The  Bleffednefs  of  Chrifilan  LihtralUyi,  609. 

in  a  more  mediate  way,  by  his  providential  difpen- 
fations,  taking  care  to  diftinguifh  ads  of  mercy. 

Others,  and  perhaps,  more  Juftly  think  that 
this  was  a  faying  of  our  Lord,  ufed  on  fome  parti- 
cular occafions,  and  familiarly  known  among  his 
difciples,  though  omitted  by  the  evangelifts  in  the 
hiftory  of  his  life.  However,  whether  the  account 
of  it  is  from  ear  witnefles,  or  by  immediate  revela-, 
tion,  we  are  aflfured  from  an  infpired  apoftle,  that 
Chrift  fpoke  words  fimilar  to  thefe  j  and  may  be 
Toon  fatisfied  of  their  truth. 

The  only  defign  I  have  in  choofing  thefe  words 
as,  to  prove  that  there  is  a  greater  happinefs,  and  3 
more  fignal  blefTing  derived,  from  doing  a6ls  of 
charity  to  the  poor,  than  in  receiving  benefadions 
from  others,  or  from  increafing  in  worldly  riches.' 
And  after  proving  the  propofition,  I  fhall  attempt; 
fome  application. 

For  proof  of  the  propofition,  confider 

I.    There  is  more  fenfible  delight  in  ads  of 

charity  to  the  poor,  than  in  receiving  benefadions 

from  others.     A  cheerful  ufing  what  a  man  has  in 

works  of  charity,  cxhilerates  the  fpirits,  and  when 

£  e  e  Q  \% 


61 0  ^e  Blejfednefs  of  Chri/iian  Liberality, 

it  is  done  with  a  ready  mind,  it  is  the  pleafantefl: 
work  in  the  world.  Even  proud  men  find  a  pecu- 
liar pleafure  in  having  the  charafter  of  being  liberal 
to  the  poor.  Nay,,  the  covetous  and  niggardly, 
are  ambitious  of  being  efteemed  great  benefadlors : 
they  would  fain  be  held  in  reputation  as  petty  dei-, 
tics  among  their  neighbors,  that  all  may  bow  tu 
them,  and  live  by  their  influence.  This  is  the  top 
of  that  ambition  they  afpire  to.  And  if  the  name 
of  being  benefadors  is  delightful  to  the  proud,, 
doubtlefs  the  being  really  liberal  and  eminent  in, 
adls  of  charity,  will  be  more  agreeable  to  the  up^ 
right  in  heart;  The  oftentatious  love  to  have  their 
charities  taken  notice  of  and  applauded  by  their 
feliow  creatures  :  but  the  chriftian's  delight  is  to  be 
]iberal  in  a  more  private  way,  knowing  that  their 
heavenly  Father,  who  feeth  in  fecret,  will  reward 
them  openly.  To  defcend  to  particulars 

I.  There  is  more  worth  and  dignity  in  the 
pleafure  of  charity  to  the  poor,  than  in  hoarding  up 
or  laying  out  for  felf.  The  pleafure  of  getting  and 
growing  rich,  relates  only  to  the  body,  the  meaneft 
part  ot  the  man  \  and  whilft  we  place  our  happi- 
nefs  in  an  increafe  of  wealth  to  leave  to  our  chil- 
dren, we  know  not  but  all  our  hoarded  wealth  will 
fall  into  the  hands  of  fools  that  will  foon  bring  it 

'     to 


Vie  BleJJednefs  of  Chri/i'tan  Liber atiiy,  6ll 

to  nothing.  How  often  has  it  been  feen  where 
great  eftates  are  left  to  children,  they  are  fpent  in 
idlenefs,  intemperance,  rioting,  drunkennefs  and  de- 
bauchery, which  are  the  diforder  and  difgrace  of 
human  nature. 

But  thele  things  cannot  be  faid  of  that  which  is 
cheerfully  given  for  the  fupport  of  the  poor.  The 
money  laid  out  in  this  way,  is  fafely  laid  up  in  good 
hands;  and  being  given  in  a  right  manner,  we 
feci  ourfelves  to  be  what  we  ought  to  be,  and  to  do 
what  we  Ought  to  do :  this  is  an  agreeable  fenfation 
in  our  inmoft,  in  our  nobleft  part ;  it  is  manly  plea- 
fure ;  yea,  it  is  angelic  pleafure,  who  delight  to  he 
miniftring  fpirits.  It  is  a  pleafure  that  none  can 
defpife  without  reproaching  themfelves  ;  a  pleafure 
that  refults  from  a  temper  mod  worthy  of  human 
nature  -,  a  pleafure  which  cannot  be  defpifed  by 
any,  without  reproaching  themfelves. 

2.  There  is  more  folid  peace  in  the  pleafure  of 
giving  to  the  poor,  than  in  laying  up  and  getting 
worldly  riches.  He  who  has  the  greateft  pleafure 
in  worldly  good,  is  only  running  round  in  a  circle; 
he  has  nothing  new  to  entertain  him,  nothing-great 
and  good  to  increafe  the  joy.  Nay,  he  who  has 
much  of  the  world,  and  craves  more,  and  no  heart 
E  e  e  e  t  ta 


tii  7he  Blejednefs  of  ChrtJHan  Liberality* 

to  improve  it  for  God,  incyeafes  forrow  to  himfelf  % 
the  trouble  of  getting,  and  the  fear  of  iafing,  will 
naturally  keep  up  anxiety  of  mind. 

Something  better  is  ftill  wanting  to  make  us 
happy  :  we  cannot  find  happinefs  in  filver  or 'gold. 
He  who  fets  his  heart  upon  the  world  will  never 
think  that  he  has  enough,  but  enlargeth  his  defires 
as  hell ;  he  fpends  his  labor  for  that  which  fatisfieih 
not.     But  there  is  a  way  of  having  abundance,  and 
no  forrow  with  it ;  no  vexation  of  fpirit  in  the  en- 
joyment of  it,  no  guilt  contra£lcd  by  tl*s  abufe  of 
'  it  i  to  have  it,  and  have  an  heart  to  do  good  with 
It,  and  to  ferve  God  with  it ;  to  lay  it  out  in  works 
of  piety  and  charity,  has  folid  fatisfaftion  in  it. 
While  others  are  vexed  with  fears  or  are  mourning 
the  lofs  of  worldly   goods,  the  op^n  handed  and 
charitable  have  fomething  defirabie  and  entertain- 
ing in  the  refleflion.  They  may  refiefl  that  God  will 
place  it  to  accompt,  as  lent  to  him;  he  takes  it 
kindly  as  if  it  was  done   to  hirrjfelf,  and  he  v/ould 
have  them  take  the  comfort  of  it,  and  be  as  well 
pleafed  as  ever  any  uferer  v/as,  when  he  had  let  out 
a  fum  of  money  into  good  hands.     The  fruit  that 
Chrift  p;ives  the  triily  charitable  and  liberal,  is  better 
than  sgold^  yca^  ihan  fine  gold,  mid  h'n  reveme  than 
chUe  Jili'ZT.     That  wealth  which  is  let  out  in  works 

of 


the  Blejfednefs  of  Chrijiian  Liberality.  6 1 3 

of  piety  and  charity,  is  let  out  on  the  befl  intereft, 
and  the  t^ft  fecurity  :  it  will  turn  to  better  account, 
will  be  of  more  value,  and  yield  more  folid  peace 
than  improving  it  otherwife. 

3.,  The  plealure  of  doing  good  and  diftributing 
to  the  poor  is  more  abiding,  than  that  of  getting 
and  hoarding  worldly  riches.     The  pleafures  we 
have  in  worldly  glory  and  wealth,  are  very  uncer- 
tain and  precarious  :  the  objefls  in  profpeft  are  lia- 
,ble  to  be  taken  or  witheld  from  us  -,  and  it  cannot 
be  long  before  we  muft  have  done  with  them  for- 
ever.    Covetous  men   think  happinefs  confifts  in 
worldly  riches  -,  but  this  cannot  be  true,  tor  riches 
make  themfelves  wings  and  flee  away,  as  an  eagle  tow- 
crds  heaven.     They  are  not  a  portion  for  the  foul : 
they   do   not    afford  the  happinefs  tli^y  promife. 
Thofe  who  hold  them  never  fo  faft,  cannot  hold 
them  always,  cannot  hold  them  long;  either  their 
lichcs  uill  foon  be  taken  from  them,   or  they  will 
be  taken  from  their  riches.     They  have  in  them- 
felves  the  principles  of  their  own  corruption,  their 
own  moth  and  ruft.     They  are  wafting  in  their  na- 
ture, and  if  griped  to  hold  them,  are  like  a  fnow- 
ball  laid  in  the  bofom,  foon  diffolved  and  gone. 

But  money  rightly  laid  out  in  ads  of  piety  and 
charity  is  abiding  in  itj  good  efixfls.    The  pleafure 

ef 


6 14  The  Bkjfednefs  of  Chrtji'ian.  Liberality » 

of  having  difpofed  of  it  this  way  is  a  lading  plea- 
fure.  Hence  the  wife  man  calls  fuch  durable  riches 
md  rtghteoiifnefs,  i.  e.  Thofe  who  have  God's  blef- 
iing  upon  their  honefl:  gain,  and  have  an  heart  to 
lay  it  out  in  works  of  piety  and  charity,  have  riches 
that  will  endure.  The  incomes  of  fuch  charities 
are  better,  more  abiding  than  gold.  Such  liberal 
fouls  have  fprings  of  pleafure  within  themfelves, 
and  they  muft  part  with  themfelves  as  foon  as  with 
the  pleafure  of  doing  good. 

* 

ir.  There  is  not  only  a  greater  pleafure  in  giv- 
ing to  the  poor  than  in  receiving  benefadions :  but 
there  is  more  true  honor  in  liberally  giving,  than 
receiving.  Any  kind  offices  by  the  command  of 
our  Prince,  we  fhould  efteem  honorable  to  do. 
How  eagerly  do  men  generally  purfue  what  they 
take  to  be  the  will  of  their  Sovereign  I  and  a  fenfe 
of  the  honor  of  being  entrufted  is  one  motive.  But 
there  is  no  fuch  honorable  employment  as  the  fer- 
vicc  of  God  :  it  is  doing  the  will  of  an  infinitely 
great  and  glorious  being  -,  it  is  a  fervice  of  righte- 
oulnefs  and-  true  holinefs.  Now,  one  branch  of 
this  fervice  is  alms-giving  :.  this  is  a  fervice  of  righ- 
teoufnefs ;  a  due  debt  to  the  poor.  Here  then  is 
great  honor,  fuked  to  noble  fpirits  that  will  not 
fioop  to  the  drudgery  of  covetous  worldlings. 

Ilf, 


The  Bleffednefs  of  Chrijlian  Liberality^  615 

III.    It  is  more  God-like.     As  God  is  mfinitely 
good  in  himfelf,  fo  he  is  of  infinitely  abounding 
companions  •,  kis  tender  mercies  are  over  all  his  works. 
He  is  good  unto  all-,  he  makes  his  fun  to  rife  on  the  evil 
and  on  the  goody  and  fends  rain  on  the  juft  and  on  the 
unju/i.     The  wicked  as  well  as  the  righteous,  thofe 
who  are  enemies  to  him,  as  well  as  thofe  who  love 
him,  fliare  in  the  beauties  of  his  providence.  Here- 
in the  liberal  imitate  the  great  benetador  of  the 
world.     To  be  ready  to  all  afts  of  charity  and  be- 
neficence, to  be  ever  merciful,  and  give  to  them 
who  are  in  want ;  to  draw  out  our  fouls  to  the  hun- 
gry, and  fatisfy  the  afflidled  fouls  •,  to  (hew  this 
mercy  with  cheerfulnefs,  and  on  all  proper  occafiona 
to  <5ive  libdrally,  and  to  be  generous  in  communi- 
cating to  the  necefTities  of  the  poor  -,  I  lay,  to  be 
thus  liberal  in   giving,   is  to  be  God-like  j  it  is  to 
imitate  him  whofe  open  hand  fupplies  the  wants  of 
every  living  thing. 

IV.  Doing  a(5ls  of  charity  is  attended  with 
more  fignal  blefllngs  from  God.  There  is  a  blef- 
fing  in  this  life  promifed  to  thofe  who  are  liberal  to 
the  poor.  Blejfed  is  he  that  confidereth  the  poor  -,  the  Lord 
will  deliver  him  in  the  time  of  trouble.  The  Lord  will 
preferve  him,  and  keep  him  alive^  and  he  fhall  he  bleffed 
upon  the  earth :  and  thou  wilt  not  deliver  him  to  the 
i  will 


6i6  The  Blejednefs  of  Chrijlian  LiberalUy, 

will  of  his  enemies,     Ihe  Lord  will  Jlrengthen  him  up' 
on  the  bed  of  languifhing  :    thou  wilt  make  all  his  bed 
in  his  ficknefs.     Liberality  is  a  branch  of  godlinels 
which  has  the  promife  of  the  life  that  now  is,  and 
is  ordinarily  recompenced  with  temporal  bleffings. 
Such  men  may  be  fure  of  fealonable  and  efFedual 
relief  from  God.     In  the  worft  times  it  fhall  go 
well  with  them.     He  who  watereth  fhall  be  watered 
alfo  himfelf.     God  will  certainly  return  it  in  plentiful 
fhowers  of  bleffings :    the  merciful  fhall  find  mercy, 
and  the  kind  fliall  be  kindly  dealt  with.     He  that 
gives  to  the  poor  fhall  not  lack.     If  he  has  but  little, 
faid  Henry,  let  him  give  out  of  his  little,  and  that 
will  prevent  it  from  coming  to  nothing.     If  he  has 
much,  let  him.  give  much  out  of  it,  and  that  will 
prevent  its  growing  lefs ;   he  and  his  (hall  not  wane 
what  is  given  in  pious'charity.  And  again;  there  is  a 
reward  of  grace  promifed  in  the  life  to  come,  and  Is 
refer ved  for  thofe  who  are  bountiful  to  the  poor  in 
pious  charities.     The  royal  Judge  will  fay  to  them, 
€ome  ye  bleffed  of  my  Father^  inherit  the  kingdom  pre- 
pared for  you  jrom  the  foundation  of  the  world.     For 
the  tokens  are  found  upon  fuch,  to  whom  this  king- 
dom belongs.     So  our  Savior  fays,  when  thou  mak' 
ell  h  feafl^  call  in  the  poor,  the  maimed,  the  lame,  the 
blind,  and  thou  fhalt  be  bleffed  \  for  they  cannot  recom- 
pence  thee :  for  thou  fhalt  be  recompenced  at  the  refur* 

r0ton 


...  t         .  ;   I 

ll)e  Blejfednefs  of  Chr'ijlian  liberality,  61  jf 

reMion  of  the  juji.  God  owns  and  honors  pious 
chantieSj  and  will  gracloufly  reward  them  another 
day.  Thofe  who  from  iove  to  God  and  their  neigh- 
bor, fubmit  to  this  proof  of  loVCj  fhall  have  trea- 
fure  in  heaven* 

From  thefe  things  it  appears  that  there  is  a  great- 
er happinefs  and  more  fignal  blelTing  derived  front 
doing  ads  of  charity,  than  from  receiving  benefaci 
tions  from  others^  or  increafing  worldly  riches. 

Use  I.  Hence  you  may  learn  the  realbns  why 
many  that  might  do  abundance,  do  little  or  nothin*^ 
in  ads  of  charity  to  the  poor.  It  does  not  arila 
from  doubts  and  difficulties  about  when,  or  wherd 
they  fliould  give  -,  nor  whether  they  are  proper  ob- 
jects of  charity ;  but  the  power  of  fin,  and  the 
want  of  grace,  which  makes  their  hearts  backward 
to  that  noble  and  blelTed  work;  Could  we  remove 
the  backwardnefs  of  the  heart,  it  would  do  more  in 
drawing  out  men's  money  in  liberal  contributions 
for  the  poor,  than  refolving  any  cafe  of  confcience 
they  may  pretend  to  have  about  it.  The  realons 
why  there  is  no  more  done  in  this  chriftian  duty  ax^ 
plainly  thele  following,  vizi 

I.   Unbelief.     Did  you  really  believe  God^s 

word,  that  he  will  reward  the  works  of  pious  el?a- 

^  i  i  i  ritie? 


6lS  the  Bleffednefs  of  Chrijitan  LihralUy^ 

titles  to  the  poor,  in  this  life  an  hundred  fold,  and  in 
the  world  to  come  life  eternal.     Men  think  there  is 
nothing  certain  but  what  they  have  in  hand,  and 
therefore  are  laying  up  treafure  on  earth,  and  truft 
to  that,  rather  than  trufl:  the  word  of  Gcd.  Where- 
as, it  they  really  believed  the  promifes  of  God,  and 
realized  a  judgment  to  come  :  if  they  believed  they 
would  lay  up  treafure  in  heaven,  and  make  to  them- 
felves  friends  of  the  mammon  of  unrighteoufnefs, 
and  ftudy  to  be  rich  in  good  v/orks.     They  would 
fend  their  wealth  to  heaven,  before  they  go  them- 
felves,  and  lay  up  a  good  foundation  againft  the 
time  to  come.    Then  they  would  know  fomething 
of  their  indebtednefs  to  God,  who  not  only  honors 
them  as  his  almoners,  but  will  reward  them  accor- 
ding to  their  liberalities.      Had  they  faith,  they 
would  fee  that  liberality  is  the  fured  way  to  be  rich, 
that  he  who  faveth  his  money  by  covetoufnefs,  loof- 
eth  it,  and  he  who  fcatters  it  abroad  for  Chrifl's 
fake,  faveth  it.     True  chriftians  find  that  it  is  more 
blefled  to  give  than  receive,  and  therefore  are  not 
Weary  in  well- doing,  but  as  they  have  opportunity^ 
are  ready  to  do  good  to  all  men. 

2.  A.  felfidi  fpirit-  Self  is  an  Infatiable  appetite 
that  devours  all  before  it,  and  has  very  little  to  fpare 
for  good  works.    Self  muft  Jhave  fo  much  a  year 


The  Bhjfednep  of  Chr'tjltan  Liberality*  619^ 

JO  add  to  an  eftate ;  (o  much  a  year  to  pamper  the 
appetite ;.  fo  much  a.  year  to  gratify  pride  j  lo  much 
a  year  for  needlefs  vifits,  or  fome  other  felfili  end, 
that  there  is  very  little  left  for  the  poor.     The 
world  and  the  flefh  raufl:  have  fo  much  from  them 
annually,  that  it  is  no  wonder  God  has  fo  little  out 
of  their  goods,  to  maintain  the  poor.      Selfifh  mea 
are  the  mod  miferable  perfons  in  the  world  ;  they 
rob  God  of  his  due,  rob  the  poor  of  their  due,  and 
rob  themfelves  of  all  the  benefit  of  thofe  good 
works  of  piety  and  charity  which  they  might  do,, 
and  all  to  pleafe  finful  felf.     It  is  matter  of  dread 
to  think  with  what  horror  they  mufl:  give  up  their 
accounts  to  God,  when,  inflead  of  lo  much  cheer* 
fully  given  to  fupport  the  gofpel,  and  fo  much  to 
flipport  the  poor,  it  will  be  h  much  to  gratify  pride, 
fo  much  to  pleafe  the  appetite^  and  fo  much  foc^ 
covetoufnefs, 

3.  The  want  of  love  to  God  and  our  neighbor. 
M  men  really  loved  Qod  above  all,  they  could  not 
be  clofe  handed  and  hard-hearted  to  others.  I  may 
fafely  refer  it  to  you,  to  judge  whether  you  would 
not  be  very  liberal  to  the  poor,  if  you  loved  your 
ocighbours  as  yourft^lves  ?  Whether  you  would  find 
iponey  to  lay  out  on  pride,  or  pleafure,.  or  farms 
while  fo  many  of  your  pcqr  neighbors,  arq.  in  pinch- 
F-fffa 


^20  'fhe  Blejednefs  cf  Chri/iian  Liherality, 

ing  want  ?    The  great  reafon  why  fo  little  is  done'^ 
in  ads  of  charity,  is  the  want  of  love.     Who  car^ 
exped  that  thofe  who  are  given  to  pleafure  or  cove- 
toufnefs,  fliould  give  much  to  relieve  the  poor  ? 
Men  in  general  feem  to  care  but  little  for  any  thing 
but  felf.     And  it  is  an  eafy  matter,  where  felf  is  aC 
the  bottom,  to  make  ah  hundred  excufes  to  fave 
themfelves  fronri  generous  diftributions  for  the  fup- 
port  of  th3  poor.    Bcfides,  they  make  to  themfelves 
a  religion  which  coft  them  nothing,  and  lo  quiet 
their  confciences  with  that.    One  drops  riow  and 
then  a  fmall  matter,  and  wipes  his  mouth  with  a  fev^ 
Jiypocritical  prayers  and  good  words,  and  thinks 
yeally  God  is  obliged  to  him.     Another  thinks  he 
fhail  be  faved  becaufe  he  is  of  this  church,  and  ano- 
ther becaufe  he  is  of  that.     One  hopes  to  be  faved 
becaule  he  is  of  this  party,  and  another  becaufe  he 
is  of  that.     And  thus  many,  who  do  not  love  their 
fseiphbors,  who  are  covetous,  luxurious  or  carnal, 
hope  for  heaven,  by  P.attery  and  mere  pretence* 
They  readily  join  with  the  outfide  of  religion,  but 
Vhen  they  hear  of  felling  all  and  giving  to  the  poor 
to  follow  Chrift,  they  go  away  farrowful. 

II.  Let  the  poor  confider  wf.ether  they  do  not 
cut  themlelves  ciF  from  the  blefling  or  giving  to 
Others,  by  their  own  fias.     You  are  hoping  for 

fomething 


The  BUJfednefs  of  ChrljUan  Liberaliiy.  (>nl<\ 

fOmething  from  the  liberality  of  others,  and  doubt- 
lefs  you  ftand  in  need.  But  have  you  not  brought 
your  poverty  upon  yourfelves  ?  Perhaps,  if  you  had 
behaved  properly,  you  might  have  had  wherev/ith 
to  give  to  others,  and  lo  have  had  the  blefling  ot 
many  ready  to  perifli  come  upon  you.  Have  you 
not  been  flochful  in  bufinefs  ?  The  (lothful  is  bro- 
ther to  him  who  is  a  great  vvafter.  No  wonder,  if 
ihat  is  the  cafe,  that  poverty  comes^  as  one  v)ho  tra-. 
•velleth,  and  want  as  an  armed  man.  And  if  you 
will  pleafe  yourlelves  with  idlenefs,  you  may  expedli 
to  be  difpleafed  with  v/ant.  Duz  perhaps  your  po- 
verty comes  by  intemperance.  Might  not  many 
poor  have  had  v/herev;ith  to  give  to  others,  were 
;hey  not  gluttons  or  drunkards  ?  The  world  is  full 
of  examples  of  this  fin.  And  if  you  are  among 
the  number,  no  wonder  you  are  poor  ;  for  ihe  glut- 
ten  and  drunkard  ffoall  come  to  poverty.  Or  perhaps, 
pride  has  made  you  poor.  1  his  fin  facrificeth 
God's  mercies  to  the  devil.  Have  you  not  laid  out 
much  for  pomp,  to  fet  forth  yourfelves  to  others  } 
Some  in  needlefs  drefs  and  time-wafting  vifits,  or 
;n  fine  clothes  ?  In  this  cafe  you  may  be  left  to  fuf- 
fer.  Had  you  not  lifted  yourfelves  up  above  your 
rank,  you  might  have  hsd  a  competency,  and  fome 
to  fj)are ;  but  now  you  are  brought  low  by  tins. 
humblino  providence  of  God.      Or  perhaps  you, 


622  7^^  Bkjfedneff.  of  Chrijilan  Liberality^ 

have  been  guilty  of  unjuft  gain.  If  that  has  beea 
the  eafe,  remember  that  ill-gotten  wealth  often 
brings  a  fecret  curfe  with  it.  Or  when  you  had 
fomething  to  fpare,  you  were  unmerciful  to  the 
poor,  and  that  is  often  curfed  with  poverty  j  for 
witholding  more  than  is  meet,  tendeth  to  poverty. 
If  you  were  uncharitable  to  your  poor  neighbours 
when  you  might  have  helped  them,  ycu  thereby 
have  weakened  your  interefl:  and  forfeited  the  blef- 
fing  of  God.  If  your  poverty  is  come  upon  you 
in  either  of  thefe  ways,  it  fhould  be  very  humbline 
to  you,  and  then  your  poverty  may  be  a  mercy. 

III.  Let  thofe  who  have  a  competency  of  thefe 
things,  realize  the  blefiings  of  being  liberal  to  the 
poor,  and  (hew  it  this  evening  by  the  opennefs  of 
their  hand  to  the  poor  among  us.  Be  it  fo,  that 
Ibme  are  in  great  poverty  through  pride,  idlenefs, 
^raud,  or  intemperance  •,  yet  they  mull  be  relieved 
in  prelent  necefTities.  Remember  your  heavenly  Fa-, 
ther  fends  down  his  blefiings  on  the  evil  and  on  the 
good,  the  J4.ift  and  the  unjuft  ;  and  you  are  to  imi- 
tate him  in  your  liberalities.  It  is  true,  poor  chrif- 
tians  are  to  be  confidered  more  than  the  devil's, 
poor,  and  doubtlefs  thole  who  have  the  diftribuiion 
i)i  your  charities  will  prudently  eonfider  that  matter. 
i^»t,,as  you  urge  for  charity  fermoss,  I  hope  you. 


7h€  Btejfednefs  of  Chriji'ian  LiheraUiy,  €l J 

ivill  not  make  them  a  cloak  for  covetoufnefs,  but 
ininifter  with  a  very  open  and  liberal  hand. 

You  cannot  be  juftly  offended,  if  I  recommend 
to  yoia  the  e5:ample  cf  that  worthy  Gentleman,  J 
whofc  remains  you  followed  to  the  grave  the  pad: 
Week.  The  poor  among  this  people-*-the  poor  in 
other  places— poor  minifters — ether  poor  chriftians 
and  other  poor  people  are  witnelTes  that  to  his  pow- 
«r,  yea,  and  beyond  his  power,  he  was  willing  of 
himfelf.  He  did  not  gather  to  hoard  up,  but  to  do 
good  and  communicate,  and  found  that  lowing 

plentifully  was  the  way  to  reap  plentifully -May 

his  only  fon  and  heir  inherit  the  largenefs  of  hearfe 
that  his  father  "did,  and  the  other  children  enjoy  the 
blefilng  promifed  to  the  generation  of  the  upf  ighti 
"O  that  God  would  remember  his  covenant  with 
them  in  the  days  of  their  youth,  and  ^ftablifh  unto 
them  an  everlafting  covenant ! 

We  believe  he  is  now  inheriting  the  promifes  ; 
and  if  the  wealthy  among  you  would  leave  the  fa- 
Vor  of  the  upright  behind  them,  let  them  go  and  do 

likewife, 

U 

%  James  Clarkson  Esqj  who  died OSfoheri^tb^ 
'  I773,  hndiifaiHrifdOffebfr  8/^.  at  Evmng, 


624  l^he  Blejfechefs  of  Chrijiian  Liberalityi 

In  order  to  It,  beg  for  a  generous,  charitable 
heart.  View  God  in  his  poor,  needy  creatures,  and 
think  of  his  abundant  love  to  you  ;  and  let  a  fenfe 
of  his  love  to  you,  excite  your  charities  to  others. 
Who  has  made  you  to  differ  in  your  outward  at- 
tainments from  your  poor  neighbors,  who  are  pin- 
ched with  hunger  and  cold  ?  Who  has  diftinguifh- 
fed  you  from  them,  by  the  gifts  of  his  providence^ 
"Which  you  partake  of  ?  It  is  not  from  any  worthinefs 
of  your  own,  that  you  have  an  affluence,  when  they 
and  their  poor  families  are  crying  lor  bread.  Doubt- 
lefs,  if  youdulyconfider  your  bountiful  Benefaflorj 
you  will  be  very  liberal  in  your  contributions  to  the 
relief  of  the  poor  about  you; 

Especially,  If  you  believe  the  faying  of  our 
Saviour  in  the  text.  It  is  the  want  of  faith  which 
makes  men  mean-fpirited.  Did  you  really  believe 
that  it  is  more  bleflTed  to  give  than  receive  ;  did  yoii 
realize  the  true  and  abiding  pleafure  ;  the  honor 
and  peace,  and  fignal  rewards  of  liberality  ;  we 
fliould  have  little  need  of  all  thele  methods  of  per- 
ruafion.  Your  minds  and  hearts  would  be  ftrongly, 
engaged  in  this  excellent  fervice  with  great  alacrity. 
Your  laudable  and  fervent  zeal  herein,  would  raife 
■a^.noblc  ambition  in  many  others,  to  follow  your 
good  example.     Three  or  four  guineas,  if  you  are 

riehi 


The  Blejfednefs  of  Chrt/lian  Liberaltiy^  62^ 

rich,  you  will  look  upon  but  a  little  money  for  the 
poor  to  receive  from  you,  if  you  believed  that  God 
would  reward  it  an  hundred  fold  in  this  prefent  life*' 
and  in  the  world  to  come  life  everlafting.  But  ifc 
you  can  fpare  but  a  little,  be  it  a  dollar  or  lels,  aC' 
cording  to  your  power,  only  do  it  in  faith  and  witli' 
a  generous  heart ;  an  heart  that  would  gladly  give 
thousands  if  you  had  it,  God  will  value  it  above  al! 
the  fuperfluities  of  the  fenfual  world.  Now  there- 
fore let  me  prevail  with  you  to  ad  up  to  the  charac-' 
ter  of  believers.  Shew  a  pleafing  readinefs  and 
propenfity  of  mind  in  contributing  to  relieve  your 
poor  neighbors  in  their  neceflitous  circumftancesi' 
Let  your  affluence  afford  a  fuitable  and  fufKcient: 
fupply  to  their  neceflities.  Remember,  the  provi- 
dence of  God  may  change  hands,  may  raife  them 
up,  and  caft  you  down  ;  and  if  it  flionld  be  fo,  he 
will  incline  their  hearts  to  return  the  favor,  and  ou« 
of  their  plenty,  to  relieve  your  wantsi 


End  of  the  First    VOLU  ME* 


G  S  S  S, 


.(,c«H«aaiMnva>Mi«ni-iivi>«inmK><iw«<>>««uaOTitJiMiMii  •■•u<j  >• 


E  N  T  S. 


Mr.  Searl's  Sermon  on  the  Death 
of  the  Rev.  Mr«  Parsons. 

Matthew     XXV.  21. 

His  Lord  /aid  unto  him.  Well  done  thou  Good  and 

Faithful  Servant Entef  ibou  into  the  joy  of 

thy  Lord,  Page  ni 

S    E    R    M    O    N      I. 

The  Truth  of  the  Word  of  God. 

Psalm     CXIX     130. 

^/he  entrance  of  'thy   Words  giveth  light :  It  givetb 
0iderfandin^  unto  the  fimpU,  Page  % 

SERMON       ir. 

The  Excc'^l^i^cy  of  the  Scrip tures. 

^h$  fecond  Sermu.^  ^^  '^^  /^^^  ^^^^*  24 

S    ^    ^v:    M    O    N     III. 

The 


CONTENTS.  II 

The   Efficacy   of    the   Word   of 
God. 

The  third  Sermon  on  the  fame  text,     *  52 

,     S    E    R    M    O    N      IV, 

How  we  niav  know  when  tlie 
Word  is  divinely  imprelled. 

%he  fourth  Sermon  on  the  fame  text,  6y 

SERMON       V. 

On  the  Knowledge  of  Clirill, 

I  C   O   R    I    N    T    H    I    A    N    S      II.       2. 

For  I  determined  not  to  know  any  thing  among  you  favs 
jfefus  Chriffy  and  him  crucified.  qS 

SERMON       VI. 

The  Excellency   of  the   Know- 
ledge of  Ghi^ift, 

Jhe  Second  Sermon  on  the  fame  text,  1 14- 

SERMON      yil.  VIII. 

The 


lii  CONTENT    S. 

The   Knowledo;e   of    Glirifl   Im- 
proved. 

^h^  third  and  fourth  Sermon  on  the  fame  text,  1 3  8  1 67 
SERMON     IX. 

Confcffiou  of  fin  after  forgive- 
nefs. 

Matthew    XV.     27. 

■»■  7 ruth  Lord  :  yet  the  dogs  eat  of  the  crumhs 

which  fali  from  their  Ma§ier' 5  table,  187 

SERMON      X. 

Clirifls  different  Treatment  of 
different  Believers. 

'^hs  fecond  Sermon  on  the  fame  text,  205 

SERMON      XI. 

Souls  flying  to  Chrift  a  glorious 
fight. 

Isaiah     LX.     8. 

U-^ho  are  thefe  that  fiy  as  a  cloudy  and  as  the  Doves  to 
their  mtidows  ?  227 

S  E  R- 


CONTENTS.  ir 

SERMON      XII. 

Ghrift  all  in  all  to  die  true  chrif- 
tian. 

COLOSSIANS       III.       II.' 

But  Cbriji  is  all,  and  in  all,  25a 

SERMON      XIII. 

Why  Chrift  is  all  in  all  to  the 
true    chriftian. 

The  fecond  Sermon  upon  the  fame  text.  i6y 

SERMON      XIV. 

Chrift  the  Root  of  David. 

Revelations     XX.II.     16. 

I  am  the  Root  and  the  Offspring  of  David^  and 
the  bright  and  Morning  Star,  2^  £ 

SERMON      XV.    ^ 

Chrift  the  OfFspring  of  David. 

%be  fecond  Sermon  upon  the  fame  text,  3 1 4 

S  E  R  ., 


V  CONTENTS. 

SERMON      XVI.' 

C  hrift  the  bright  and  Morning 
Star. 

7 he  third  Sermon  upon  the  fame  text,  532 

SERMON      XVII. 

God's  difpenfations,  at  times,  un- 
fearchable. 

Zechariah    XIV.     (>. 

And  it  Jhall  come  to  pdfs  in  that  day,  that  the  light 
Jhall  tiot  he  xlear,  nor  dark.  358 

SERMON      XVIII. 

Wherein  God's  difpenfations  are 
unfearchable, 

Ihe  fejcond  Sermon  upon  the  fame  text,  ^81^ 

SERMON      XIX, 


he  perfeclion  of  the  moral LavA 

Psalm     XIX.     7; 

Ttoe  Law  ef  the  Lord  is  PERFECT,  40^ 

S  E  R- 


CONTENTS.  i\ 

SERMON      XK; 

The  ufes  of  the  Moral  Law  to 
the  Unregenerate, 

Psalm     XIX.     7. 

'"''--Converiing  the  Sou!,  4^5 

« 

SERMON      XXI. 

The  UCes  of  the  moral  Law  to 
the  Regenerate. 

Tbe  fecond  Sermon  upon  the  fame  text,  44  j' 

SERMON      XXII; 

Of  Spiritual  dehght  in  the  Law 
of  the  Lord. 

P    S    A    L    M       I.       2.' 

f     'His  delight  is  in  the  Law  of  the  Lordy  and  in  his 
Law  doth  he  meditate  day  and  night.  48 1 

SERMON      XXIIL 

Of  the  glory  of  Divine  Grace. 

E   P   H   £• 


vji        contents; 

E   P    H    £    S    I    A    N    S       I.       7; 

■fc      According  to  the  riches  of  bis  Grace,        50^ 

SERMON      XXIV.> 

Believers    Receive    all   Bleflings 
through  Chrift. 

Hebrews    1:    2. 

m-'tVbom  he  hath  appointed  Heir  of  all  things i-^  533? 

SERMON      XXV. 

Of  ferving  God  in   Newnefs  of 
Spirit. 

Romans     VII.     6.' 

That  we  fhouU  ferve  in  Newnefs  of  Spirit,  and 
not  in  the  Oldnefs  of  the  letter,  575 

SERMON       XXVI. 

The  Bleflednefs  of  Chriftian  Li- 
berality. 

ACTS     XX.     35: 

Remember  the  words  of  the  Lord  Jefus,  how  hs 


Jmd^  it  is  more  blefjed  to  give  than  to  receive ^      (?o^ 


j: 


v 


\ 


!   ♦ 


